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HEAVEN  AND  HELL, 


LIB  R  A  ii  t 

UNIVERSITY   OF 

CALIFORNIA. 

: S 


HEAVEN 


AND  ITS  tVONDERS, 


THE  WORLD  OF  SPIRITS, 


AND  HELL: 

L 1  B  U  A  It  Y 


UNIVERSITY   Of 

FROM  THINGS  HEARD  AHD  SEEN 

CALIFORNIA. 

V 


Translated  from  the  Latin  of 

EMANUEL  SWEDENBORG, 

Servant  of  the  Lord  Jesus  Christ. 


ORIGINALLY  PUBLISHED  AT  LONDON  IN  LATIN,  MDCOLVIII 


TRANSLATED  BT  THX 

REV  SAMUEL  NOBLE,  OF  LONDON. 


NEW  YORK: 
AMERICAN  SWEDENBCRC    PRINTING   AND   PUBLISHING   SOCIETY 

1872. 


< ° 7/2, 
Us- 


Published  by  THE  AMERICAN  SWEDENBCTRG  PRINTING  AND  PUBLISHING 
SOCIETY,  organized  Jo?  t/ie  purpose  of  />'•:? totyping,  Printing,  and 
Publishing  Uniform  Editions  of  the.  Theological  Writings  of  EMANUEL 
SWEDENBOBG,  and  incorporated  in  the  State  of  New  York,  A.  D.  1850. 


ADVERTISEMENT. 

THE  following  translation  is  a  copy  of  the  one  recently  published 
in  London,  from  the  pen  of  the  Eev.  Samuel  Noble,  entitled 
"  Heaven  and  its  "Wonders,  the  World  of  Spirits  (or  the  interme 
diate  region,  which  is  the  first  receptacle  of  man  after  death), 
and  Hell ;  described  by  one  who  had  heard  and  seen  what  he 
relates.  From  the  Latin  of  Emanuel  Swedenborg,  servant  of 
the  Lord  Jesus  Christ.  Translated  by  the  Kev.  Samuel  Noble. 
Second  edition,  carefully  revised,  with  a  new  preface  by  the 
Translator,  including  explanatory  notes  and  observations.  To 
gether  with  the  original  English  preface  by  the  Rev.  Thomas 
Hartley,  A.M.  London,  James  S.  Hodson,  22  Portugal  Street, 
Lincoln's  Inn,  1851." 

Most  of  the  notes  are  retained ;  and  Hartley's  preface  (pub 
lished  by  private  subscription)  is  bound  in  some  of  the  copies  ; 
but  the  excellent  critical  preface  by  the  Rev.  Mr.  Noble  is  omit 
ted,  not  being  appropriate  to  this  edition. 

NEW  YORK,  November,  1851. 


CONTENTS. 


PARS 


PREFACE,  BY  THE  REV.  T.  HARTLEY i.  to  xxxvi 

INTRODUCTION 2 

OF  HEAVEN. 

That  the  Lord  is  the  God  of  Heaven  6 

That  the  Divine  Sphere  of  the  Lord  constitutes  Heaven  6 

That  the  Divine  Sphere  of  the  Lord  in  heaven  is  love  to  him  and  charity  to 
wards  the  neighbor 8 

That  Heaven  is  divided  into  two  kingdoms 12 

That  there  are  three  Heavens 15 

That  the  Heavens  consist  of  innumerable  societies 20 

That  every  society  is  a  heaven  on  a  smaller  scale,  and  every  angel  is  a  heaven 

in  miniature .".     24 

That  the  whole  Heaven,  viewed  collectively,  is  in  form  as  one  man 28 

That  every  society  in  the  Heavens  is  in  form  as  one  man 31  — 

That  hence  every  Angel  is  in  a  perfect  Human  Form 33 

That  it  is  by  derivation  from  the  Lord's  Divine  Humanity,  that  Heaven,  both 

in  the  whole  and  in  its  parts,  is  in  form  as  a  Man 88 

That  there  is  a  correspondence  between  all  things  belonging  to  Heaven,  and 

all  things  belonging  to  man 41  — 

That  there  is  a  correspondence  between  Heaven  and  all  things  belonging  to 

the  earth 48    - 

Of  the  Sun  in  heaven ,  55 

Of  Light  and  Heat  in  heaven 60 

Of  the  four  quarters  in  heaven 69 

Of  the  changes  of  state  experienced  by  the  angels  in  heaven 74 

Of  time  in  heaven  ..* 78 

Of  representatives  and  appearances  in  heaven 81 

Of  the  clothes  in  which  the  angels  are  dressed 84  * 

Of  the  habitations  and  mansions  of  the  angels 86 

Of  space  in  heaven  ,. 90 

Of  the  form  of  heaven,  according  to  which  the  consociations  and  communica 
tions  of  the  inhabitants  are  arranged 93 

Of  governments  in  heaven 99 

Of  Divine  worship  in  heaven 103 

Of  the  power  of  the  angels  of  heaven 106 

Of  the  speech  of  the  angels 109 

Of  the  speech  of  the  angels  with  men 114 

Of  writings  in  heaven  121 

Of  the  wisdom  of  the  angels  in  heaven  124 

Of  the  state  of  innocence  of  the  angels  in  heaven 133 

Of  the  state  of  peace  in  heaven 138 

Of  the  conjunction  of  heaven  with  the  human  race v 143 

Of  the  conjunction  of  heaven  with  man  by  means  of  the  Word 149 

That  all  the  inhabitants  of  heaven  and  of  hell  are  derived  from  the  human  race  156 
Of  the  state,  in  heaven,  of  the  Gentiles,  or  natives  of  countries  not  within  the 

limits  of  the  Church 161 

Of  infants  or  little  children  in  heaven 168 

Of  the  wise  and  the  simple  in  heaven  176 

Of  the  rich  and  the  poor  in  heaven 18t 

Of  marriages  in  heaven 194 

Of  the  occupations  of  the  angels  in  heaven 206 

Of  heavenly  joy  and  happiness 210 

Of  the  immensity  of  heaven 222 

vii 


CONTENTS. 


OF  THE  WORLD  OF  SPIRITS,  AND  OF  THE  STATE  OF  MAN 
AFTER  DEATH. 

FAGB 

What  the  World  of  Spirits  is 228 

That,  as  to  his  interiors,  every  man  is  a  Spirit 283 

Of  man's  resuscitation  from  the  dead,  and  entrance  into  eternal  life * 287 

That  man,  after  death,  is  in  perfect  human  form 242 

That  man,  after  death,  is  possessed  of  every  sense,  and  of  all  the  memory, 
thought,  and  affection,  that  he  had  in  the  world  ;  and  that  he  leaves  nothing 

behind  him  but  his  terrestrial  body 248 

That  man,  after  death,  is,  in  quality,  such  as  his  life  had  been  in  the  world. ...  258 
That  the  delights  of  the  life  of  every  one  are  turned,  after  death,  into  corre 
spondent  ones „ 2*70 

Of  the  first  state  of  man  after  death 276 

Of  the  second  state  of  man  after  death 280 

Of  the  third  state  of  man  after  death  :  which  is  the  state  of  instruction  pro 
vided  for  those  who  go  to  Heaven....; 289 

That  no  one  attains  Heaven  by  an  act  of  immediate  mercy 295 

That  it  is  not  so  difficult  to  live  the  life  which  leads  to  Heaven,  as  is*  com 
monly  supposed 300 

OF  HELL. 

That  the  Lord  governs  the  Hells 809 

That  no  one  is  cast  into  Hell  by  the  Lord  ;  but  that  the  spirit  does  it  himself    312 
That  all  the  inhabitants  of  the  Hells  are  immersed  in  evils,  and  in  falsities 

thence  proceeding,  originating  in  self-love  and  the  love  of  the  world 316 

What  is  meant  by  the  fire  of  hell,  and  what  by  the  gnashing  of  teeth 826 

Of  the  profound  wickedness,  and  direful  arts,  of  infernal  spirits 383 

Of  the  appearance,  situation,  and  plurality  of  the  hells 337 

Of  the  equilibrium  between  heaven  and  hell 342 

That  man  is  in  the  enjoyment  of  freedom,  through  the  equilibrium  that  is  main 
tained  between  Heaven  and  Hell 847 

viii 


LIBRA  II  Y. 

UNIVERSITY   OF 

UNIA.  „ 

PREFACE 

BY 

THE  REV.   THOMAS   HARTLEY,  A.M., 

Late  Rector  of  Winwick,  in  Northamptonshire. 


BESIDES  the  more  general  provisions  made  by  the  Father  of  lights  for 
the  instruction  of  His  church  and  people  in  divine  things,  under  the  pub 
lic  dispensations  of  the  law  and  the  gospel,  He  has  also  been  graciously 
pleased  at  sundry  times  and  in  divers  manners,  as  occasions  and  the  needs 
of  the  church  might  require  it,  to  make  extraordinary  discoveries  and 
revelations  to  particular  persons,  either  for  more  private  or  public  use,  to 
answer  various  ends  of  His  wisdom  and  goodness :  and,  indeed,  were  it 
true  that  all  things  proceeded  according  to  one  invariable  rule  of  govern 
ment  in  His  administrations,  in  grace,'  in  providence,  and  also  in  the 
natural  world,  without  His  interposing  any  particular  acts  of  His  divine 
authority  and  power,  God's  government  of  the  world  would  be  less  at 
tended  to  and  .believed  in,  His  cognizance  of  human  affairs  be  questioned 
by  many,  and  such  a  settled  sameness  in  the  course  of  things  be  con 
strued  into  a  blind  fatality.  Nor  is  it  easily  to  be  conceived  by  us,  how 
one  unchangeable  mode  of  proceedings  could  be  adapted  to  the  present 
condition  of  mankind,  as  free  agents,  under  their  continual  fluctuations 
and  deviations  from  the  rule  of  obedience,  their  backslidings,  rebellions, 
and  apostacy ;  and  accordingly  we  read  how  the  Lord  varied  His  par 
ticular  dealings  with  the  Israelites,  according  to  their  states  and  circum 
stances  respectively,  for  direction,  for  warning,  for  correction,  &c.,  by 
visions,  by  voices,  by  signs  and  wonders,  and  by  the  mission  of  angels, 
to  reclaim  and  convert  them  !  and  this  is  so  far  from  arguing  any  varia 
bleness  in  God,  that  it  evidences  His  unchangeableness  in  mercy  and 
goodness,  by  accommodating  His  dealings  and  dispensations  to  the  needs 
and  requirements  of  His  poor  frail  creatures  :  agreeably  to  that  declara 
tion,  "  I  am  the  Lord,  I  change  not,  therefore  ye  sons  of  Jacob  are  not 
consumed."* 

How  things  went  with  the  Antediluvians  in  regard  to  divine  mani 
festations,  the  sacred  records  give  us  but  little  intelligence  ;  but  thus 
much  we  may  collect  from  them,  that  in  the  line  of  Seth,  as  contra 
distinguished  from  that  of  Cain,  there  was  a  church  of  de'vout  worship 
pers  then  on  earth,  in  which  Enoch  was  highly  favored  of  God,  and  a 
man  of  renown,  whose  prophetic  writings  continued  in  the  church  down 
to  the  times  of  the  apostles,  as  appears  from  the  Epistle  of  Jude.f  In 

*  Ma!,  iii.  6. 

_  t  Mr.  Hartley  here  speaks  according  to  the  ideas  commonly  entertained  from  th« 
literal  sense  of  the  Word ;  but  according  to  Emanuel  Swedenborg,  by  Enoch  is  not  to 
be  understood  any  individual  so  named,  but  a  branch  or  society  of  the  most  ancient 
church,  by  whom  the  knowledges  wHch  were  seen  perceptively  by  the  most  ancient 


11  PREFACE 

this  line  of  Seth  (from  what  is  mentioned  of  Enoch  and  Noah)  we  may 
conclude,  that  the  church  of  God,  before  the  general  apostacy  brought 
on  the  flood,  was  instructed  and  conducted  by  particular  revelation  from 
heaven ;  and  that  an  intercourse  between  angels  and  the  holy  men  of 
those  early  days  (called  the  sons  of  God),  was  no  unfrequent  thing. 

On  the  call  of  Abraham,  heaven  was  again  opened  to  man  in  the 
way  of  divine  communications  externally,  and  he  was  taught  of  God 
the  things  that  be  of  God,  by  the  ministry  of  angels';  so  that  what  ws 
now  call  extraordinary  dispensations,  were  then  the  ordinary  way  of 
conveying  divine  knowledge  :*  and  from  these  more  immediate  dis 
coveries  of  Himself  to  the  patriarchs,  we  apprehend  it  was,  that  God 
styled  Himself  the  God  of  Abraham,  the  God  of  Isaac,  and  the  God  of 
Jacob. 

Nor  was  the  delivery  of  the  law,  as' a  stated  directory  to  the  Israelites 
for  duty  and  worship,  intended  to  supersede  particular  revelations  from 
heaven,  or  communications  with  angels  ;  nay,  the  promise  of  an  angel  to 
"go  before  them  in  the  way,"  was  immediately  annexed  to  it  :f  and  the 
prophetic  dispensation  under  the  law,  appears  as  a  supplement  of  su 
perior  excellency  to  the  law  itself,  by  expounding  and  illustrating  the 
typical  parts  of  it  in  reference  to  that  ministration  of  righteousness  by 
Jesus  Christ,  which  should  far  exceed  it  in  glory.  Thus  the  law  and  the 
prophets  made  together,  as  it  were,  but  one  dispensation,  and  all  serious 
Jews  looked  upon  divine  manifestations,  by  prophecy  and  vision,  as  such 
standing  tokens  of  God's  favor  towards  them,  that  any  occasional  cessa 
tion  of  them  was  considered  as  a  mark  of  the  divine  displeasure.  Thus 
the  Psalmist:  "  We  see  not  our  tokens,  there  is  not  one  prophet  more,"| 
and  hence  it  was  that  the  Seers,  or  true  Visionaries,  were  held  in  such 
honor  by  the  godly  of  that  church.  Thus,  "  The  word  of  the  Lord  was 
precious  in  those  days ;  there  was  no  open  vision.  "§  "Her  prophets 
find  no  vision  from  the  Lord."||  And  it  is  observable,  that  from  the  time 
of  Malachi  to  a  little  before  the  advent  of  Christ,  during  which  period 
prophecy  and  vision  ceased  in  the  Jewish  church  (at  least  in  persons  of 
a  public  character),  was  the  most  horrid  degeneracy  of  that  people 
from  all  things  sacred  and  moral ;  intestine  divisions,  bribery,  and  liber 
tinism,  diffused  their  poison  through  church  and  state  ;  the  very  temple 
was  often  polluted  with  the  blood  of  hostile  factions :  and  the  high 
priesthood  was  bought  and  sold,  nay,  the  nomination  to  it  submitted  to 
heathen  princes,  who  conferred  the  same  on  the  highest  bidder :  thus 
fulfilling  the  truth  of  Solomon's  words,^[  "  Where  there  is  no  vision  the 
people  perish  ;"  meaning  thereby,  that  where  there  is  a  cessation  of  all 

people,  were  reduced  into  a  doctrinal  form :  and  by  its  being  said  that  "  he  was  not 
for  God  took  him,"  is  signified  that  the  doctrinals  thus  arranged,  not  being  agreeable 
to  the  genius  of  the  most  ancient  church,  the  members  of  which,  tcing  able  to  see 
divine  tilings  by  intuitive  perception,  had  no  need  of  being  instructed  by  the  posterior 
way  of  doctrine,  were  withdrawn  for  the  present,  and  reserved  by  Divine  Providence 
for  the  use  of  posterity  (See  Arc.  Ccd.  n.  521).  The  book  ascribed  to  Enoch,  and  con 
taining  the  passage  quoted  from  it  by  Jude,  has,  since  the  above  Preface  was  written, 
been  brought  to  light,  and  an  English  translation  of  it,  by  Abp.  Lawrence,  has  been 
printed.  It  is  a  supposititious  production,  of  an  age  far  posterior  the  age  of  those 
called  Enoch. — N. 

*  See  Bromley  on  Extraordinary  Dispensations,  at  the  end  of  his  Way  to  the  Sabbatk 
of  Rest.  A  book  which  I  much  recommend  to  the  reader.— H. 

\  Exod.  iii.  20.  \  Psalm  Ixxiv.  10.  §  1  Sam.  iii.  4. 

|  Isaiah  iii.  1.  \  Prov.  xxix.  18. 


BY   THE   REV.  T.  HARTLEY.  ill 

divine  communications,  the  sense  of  religion  decays,  and  all  things  tend 
to  ruin. 

When  the  time  was  fully  come,  as  foretold  by  the  prophets,  for  the 
Sun  of  Righteousness  to  arise  with  healing  in  His  wings :  for  God  to 
manifest  Himself  in  the  flesh  to  destroy  the  works  of  the  devil,  and  to 
supply  what  was  lacking  in  all  preceding  dispensations :  then  the 
heavens  were  again  opened,  and  celestial  communications  renewed  with 
men ;  an  angel  foretold  the  birth  of  Him  who  should  be  the  harbinger 
to  this  Prince  of  Peace :  the  same  heavenly  messenger  was  sent  to 
the  highly  favored  virgin,  with  a  salutation,  on  her  miraculous  concep 
tion  of  Him  ;  and  a  host  of  angels  proclaimed  the  joyful  news  of  His 
gracious  advent;  angels  ministered  unto  Him  during  His  abode  on 
earth,  and  announced  His  resurrection  from  the  dead.  But  when  all 
was  finished  relating  to  our  adorable  Redeemer's  ministry,  sufferings, 
and  life  in  the  flesh,  and  the  dispensation  of  the  Holy  Ghost  took  place 
according  to  His  promise,  were  all  extraordinary  dispensations  then  to 
cease  ?  By  no  means  ;  for  this  very  public  solemnity  on  the  day  of 
Pentecost,  was  attended  with  a  gracious  promise  of  their  continuance 
in  the  church  to  future  generations ;  as  declared  to  all  present  by  Peter, 
who,  on  quoting  the  prophecy  of  Joel,*  concerning  the  same  vouch- 
safements,  applies  them  to  the  times  of  the  gospel  dispensations  :  "  For 
the  promise  is  to  you  and  to  your  children,  and  to  them  that  are  afar 
off."f  And  they  certainly  continued  with  the  apostles,  as  more  par 
ticularly  appears  from  the  visions  of  angels  to  Peter,  Paul,  Philip,  and 
John  the  divine ;  plainly  evincing,  that  they  were  not  superseded  by  the 
giving  of  the  Holy  Ghost. 

Such  as  are  no  friends  to  the  belief  of  extraordinary  gifts  and  com 
munications,  have  labored  all  they  could  to  confine  them  to  the  times 
of  the  apostles  ;  but  in  so  contradicting  the  current  testimony  of  the 
church-history,  they  show  much  prejudice  and  little  modesty.  The 
apostolical  fathers,  Barnabas,  Clement,  and  Hernias  (whose  writings 
were  reverenced  as  of  canonical  authority  for  four  hundred  years,  and 
were  read,  together  with  the  canonical  Scriptures,  in  many  of  the 
churches),  confirm  the  truth  of  prophecy,  divine  visions,  and  miracu 
lous  gifts,  continuing  in  the  church  after  the  apostolical  age,  both 
by  their  testimony  and  experience  :  and  to  pass  over  many  other  vener 
able  names  (among  whom  Tertullian  and  Origen  are  witnesses  to  the 
same  truth  afterwards),  Eusebius,  Cyprian,  and  Lactantius,  still  lower 
down,  declare  that  extraordinary  divine  manifestations  were  not  uncom 
mon  in  their  days.  Cyprian  is  very  express  on  this  subject,  praising 
God  on  that  behalf,  with  respect  to  himself,  to  divers  of  the  clergy, 
and  many  of  the  people,  using  these  words :  "  The  discipline  of  God 
over  us  never  ceases  by  night  and  by  day  to  correct  and  reprove ;  for 
not  only  by  visions  of  the  night,  but  also  by  day,  even  the  innocent  age 
of  children  among  us  is  filled  with  the  Holy  Spirit,  and  they  see,  and 
hear,  and  speak  in  ecstasy,  such  things  as  the  Lord  vouchsafes  to  admon 
ish  and  instruct  us  by  :"J  and  it  was  the  settled  belief  of  the  early 
fathers  of  the  church,  that  these  divine  communications,  for  direction, 
edification,  and  comfort,  would  never  wholly  cease  therein. 

That  extraordinary  gifts  became  more  rare  in  the  church  about  the 

*  Joel  iii.  28,  29.  t  Acts  ii.  30,  J  Epiat.  16, 


IV  PREFACE. 

middle  of  the  third  century,  is  allowed  by  Cyprian  himself,  and  such 
other  writers,  both  contemporary  and  subsequent,  as  at  the  same  time 
testified  to  the  reality  of  them  ;  and  they  account  for  it  from  the  en 
couragement  given  to  the  pernicious  doctrines  of  Epicurus,  and  other 
materialists,  at  that  time,  which  disposed  many  to  turn  every  thing 
supernatural  and  spiritual  into  mockery  and  contempt.  In  the  next 
century,  when  the  profession  of  Christianity  became  established  by 
Constantine  as  the  religion  of  the  empire,  and  millions  adopted  it  from 
its  being  the  religion  of  the  court,  the  fashion  of  the  times,  or  the  roaa 
to  temporal  emoluments,  then  Christianity  appeared  indeed  more  gor 
geous  in  her  apparel,  but  became  less  glorious  within ;  was  more 
splendid  in  form,  but  less  vigorous  in  power ;  and  so  what  the  church 
gained  in  surface  she  lost  in  depth.  She  suffered  her  faith  to  be  cor 
rupted  by  the  impure  mixtures  of  the  heathenish  philosophy ;  whilst 
the  honors,  riches,  and  pleasures  of  the  world,  insinuated  themselves 
into  her  affections,  stole  away  her  graces,  and  so  robbed  her  of  her  best 
treasure ;  insomuch,  that  many  have  made  it  a  doubt  whether,  in  the 
tunes  here  spoken  of,  Paganism  was  more  christianized,  or  Christianity 
more  paganized. 

This  being  the  condition  of  things,  it  is  no  wonder  that  we  hear  so 
little  of  divine  visions  and  extraordinary  spiritual  gifts  in  those  days : 
for  however  external  men  are  apt  to  glory  in  the  pompous  appearance 
of  a  visible  church,  yet  the  true  spiritual  church  may  be  considered  at 
that  time,  and  indeed  ever  since,  as  in  her  wilderness  state,  withdrawn 
from  the  multitude  to  keep  herself  unspotted  from  the  world,  and  to 
preserve  a  holy  intercourse  with  her  beloved,  in  a  life  and  conversation 
becoming  the  gospel  of  Christ:  nor  were  her  heavenly  vouchsafements 
less  than  before,  but  only  less  proper  to  be  divulged,  as  less  likely  to 
be  received,  or  to  be  received  only  with  derision,  as  were  the  dreams 
of  Joseph  by  his  brethren.  We  always  mean  to  except,  under  this 
distinction,  many  excellent  persons,  mixed  with  carnal  professors  in 
common  life,  yet  walking  in  all  good  conscience,  fearing  God,  and 
working  righteousness.  Nor  is  any  thing  here  said  with  a  design  to 
suggest,  as  though  the  establishment  of  Christianity  in  the  Roman 
empire  were  without  its  great  beneficial  effects;  for  it  was  a  means 
appointed  by  Providence  for  spreading  the  knowledge  of  the  truth 
over  a  great  part  of  the  known  world,  whereby  great  numbers,  under 
very  defective  and  corrupt  administrations  of  it,  were  converted  from 
the  error  of  their  ways,  and,  by  passing  through  the  outward  forms  and 
ordinances  to  the  inward  power,  became  burning  and  shining  lights  in 
the  church.  Besides,  divine  truth  is  of  a  diffusive  nature,  like  the 
precious  ointment  upon  the  head  of  Aaron,  that  fell  down  to  the  skirts 
of  his  garments.  Thus  the  Christian  religion,  in  the  weakest  administra 
tions  of  it,  was  not  without  good  influence  on  the  nations  that  received 
it,  by  civilizing  their  manners,  improving  their  systems  of  morality, 
repressing  their  enormous  vices,  and  regulating  their  polity  by  more 
wholesome  laws  and  institutes. 

To  trace  the  Christian  religion  in  the  various  revolutions  of  its  prog 
ress,  from  its  first  civil  establishment  down  to  the  present  times,  would  be 
the  province  of  the  historian ;  we  shall  therefore  pass  over  all  the  inter 
vening  periods  of  it,  to  consider  the  subject  before  us,  in  the  way  both  of 


BT  THE  REV.   T.   HARTLEY.  V 

scriptural  and  rational  inquiries  in  relation  to  ourselves.  And  here  it 
must  be  owned,  that  the  belief  of  all  extraordinary  or  supernatural  dis 
pensations,  is  at  a  very  low  ebb  with  us,  and  that  from  several  assignable 
causes,  two  or  three  of  which  shall  here  be  noticed. 

And  first,  from  an  undue  exaltation  of  man's  natural  rational  faculties 
and  powers,  as  the  sufficient  test  of  revealed  truths ;  and  this  gross 
error  has  prevailed  more  among  men  of  human  learning  for  this  century 
past,  than  perhaps  ever  before ;  to  which  it  is  owing,  that  almost 
every  thing  in  religion  has  been  run  into  question  and  controversy, 
and  that  a  general  disbelief  of  all  things  supernatural  has,  in  a  great 
measure,  banished  faith,  and  introduced  Sadducism  amongst  us,  to  the 
denying  of  all  spiritual  visions  and  apparitions  of  angels  as  things  in 
credible. 

Secondly,  This  doubting  and  unbelief  in  things  of  a  spiritual  nature, 
has  spread  to  a  greater  extent  among  all  classes,  from  an  excessive  at 
tachment  to  worldly  interest,  and  the  love  of  money  in  the  trading  nations 
of  Christendom,  through  the  vast  increase  of  commerce  and  navigation 
in  the  two  last  centuries ;  whereby  the  affections  and  pursuits  of  such 
great  numbers  have  been  so  engaged  on  the  side  of  filthy  lucre,  as  to 
turn  an  employment,  in  itself  innocent  and  useful,  into  the  occasion  of 
sin.  Hence  a  sordid  avarice,  and  making  haste  to  be  rich,  by  frauds,  ex 
tortion,  and  injustice,  which  lay  an  invincible  obstacle  in  the  way  of  faith ; 
since  we  are  told,  that  every  one  that  would  name  the  name  of  Christ,  as 
his  Saviour,  must  first  depart  from  iniquity. 

Another  great  hindrance  to  the  belief  of  all  communications  with  the 
world  cf  spirits,  is,  a  life  of  pleasure,  which  the  apostle  calls  a  state  of 
death,*  as  it  chains  down  the  mind  to  the  objects  of  the  senses,  and 
things  of  outward  observation,  and  totally  indisposes  it  for  the  considera 
tion  of  things  inward  and  spiritual :  and  this  is  not  only  the  case  of  the 
voluptuous  and  libertine  part  of  mankind,  but  of  those  also,  who,  from 
an  indulged  levity  and  dissipation  of  mind,  abandon  themselves  to  vain 
pastimes  and  amusements,  are  carried  away  with  every  wind  of  fashion 
and  folly,  or,  like  the  Athenians,  spend  their  time  in  nothing  else,  but 
either  to  tell  or  to  hear  some  new  thing.  Should  an  apostle  reveal  any 
thing  concerning  heaven  or  hell  to  persons  thus  indisposed  to  receive  his 
report,  is  it  not  to  be  expected  that  they  would  reply  in  derision,  like  the 
philosophers  or  Athenians  before  mentioned,  at  the  preaching  of  Paul, 
"What  will  this  babbler  say?"  Nor  can  it  be  expected  that  the  con- 
tents  of  the  following  volume  should  meet  with  a  more  favorable  recep 
tion  from  such.  All  things  relating  to  the  other  world,  and  the  condition 
of  departed  souls,  are  of  a  most  interesting  nature,  and  call  for  great 
seriousness  and  awful  attention  ;  and  they  that  bring  not  with  them 
minds  so  prepared  for  the  consideration  of  these  subjects,  however  they 
may  boast  of  their  reason,  are  not  as  yet  qualified  for  judges  in  these 
matters.  And  this  leads  to  an  observation  or  two  on  the  subject  of 
reason. 

There  is  nothing  more  talked  of  and  pretended  to,  than  reason,  and 
yet  nothing  which  people  of  every  rank  and  age  are  less  agreed  in ;  that 
which  generally  passes  for  reason,  being  of  a  vague,  uncertain  nature, 
varying  according  to  the  tempers,  inclinations,  and  circumstances  of  men. 

*  1  Tim.  v.  6. 


VI  PEEFACE 

Thus  it  happens,  that  the  reason  of  one  at  thirty  years  of  age  is  seldom 
the  reason  of  the  same  person  at  fifty  ;  the  reason  of  the  majority  is  not 
the  reason  of  the  minority ;  nay,  in  every  profession,  art,  and  science, 
men  reason  differently,  and  often  oppositely,  except  where  reason  has 
.least  place,  as  in  mathematics,  geometry,  and  arithmetic.  And  yet  there 
is  a  right  reason  in  all  things,  where  men  are  qualified  to  find  it  out ;  but 
these  are  few,  and  we  see  by  far  the  greater  part  perpetually  wrangling, 
disputing,  and  contradicting  one  another  in  relation  to  right  and  wrong 
in  most  things ;  and  the  main  cause  of  it  is  the  want  of  simplicity,  and  a 
right  disposition  of  the  will  and  affections,  which  are  absolutely  neces 
sary,  in  order  to  a  right  judgment :  but  whilst  men  dignify  their  pas 
sions,  humors,  and  false  interests,  with  the  venerable  name  of  reason,  it 
remains  in  them  no  other  than  the  operation  of  their  present  state  of  mind 
on  the  errors,  prejudices,  and  wrong  principles  they  have  before  imbibed, 
and  which  they  are  resolved  to  maintain  with  the  most  words,  and  such 
arguments  as  they  are  masters  of ;  and  hence  it  is  that  we  have  so  many 
critics,  politicians,  and  divines,  who  are  utter  strangers  to  the  truth  of 
the  matters  they  take  in  hand. 

But  reason  has  also  its  specific  differences  and  measures,  according  to 
the  nature  of  the  subject  to  be  investigated :  thus  ethics,  physics,  and 
metaphysics,  have  each  their  respective  principles,  and .  consequently  a 
distinct  kind  of  reason ;  and  he  that  is  a  good  proficient  in  the  knowledge 
of  one,  may  be  very  deficient  in  another.  Thus  every  part  of  knowledge 
has  its  standard,  adequate  and  proper  to  itself:  so  natural  things  are 
known  by  natural  reason,  and  spiritual  things  are  discerned  by  a  spiritual 
light :  and  this  distinction  is  founded  on  the  authority  of  Scripture,  in 
which  we  are  told,  that  "  the  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God,  for  they  are  foolishness  unto  him ;  neither  can  he  know 
them,  because  they  are  spiritually  discerned  ;"*  that  is,  the  animal  or 
sensual  man,  with  all  his  natural  faculties  and  endowments,  cannot  of 
himself  attain  to  the  knowledge  of  spiritual  things,  they  being  too  far 
above  his  reach  ;  and  therefore  it  must  be  given  him  from  above,  or  he 
cannot  have  it :  nay,  so  contrary  are  they  to  the  propensities  and  appre 
hensions  of  his  sensual  fallen  nature,  that  whilst  he  presumes  on  a  fancied 
sufficiency  in  himself  to  comprehend  these  things,  the  deeper  he  plunges 
himsel*f  into  the  darkness  of  human  ignorance  concerning  them,  and  the 
more  accounts  them  foolishness :  and  thus  God  is  said  to  make  foolish 
the  wisdom  of  this  world,  by  leaving  such  to  their  wilful  blindness,  who 
choose  darkness  rather  than  light. 

Nothing  is  here  said  to  depreciate  external  rational  knowledge,  even  in  its 
lowest  sphere,  when  joined  with  the  fear  of  God  in  men  of  humble  minds : 
for  this  also  is  the  gift  of  God,  and  is  not  only  helpful  to  us  in  all  the 
purposes  of  this  life,  but,  in  due  place  and  subordination,  subservient  to 
the  divine  life  :  it  is  the  abuse  of  this  knowledge  only  that  falls  under  our 
aensure  ;  as  when  natural  knowledge  and  human  learning  are  employed 
to  unsettle  men's  minds  with  respect  to  the  things  of  the  other  world, 
and  to  rob  them  of  the  precious  hopes  of  a  glorious  immortality  through 
the  redemption  that  is  in  Christ  Jesus.  All  such  kind  of  sophistry,  mis 
taken  for  reason,  is  no  better  than  vain  deceit,  and  science  falsely  so 
called ;  and  all  that  exercise  themselves  therein  are  disturbers  of  the 

*  1  Cor.  ii.  14. 


BY   THE   REV.    T.    HARTLEY.  VU 

peace  of  mankind,  as  well  as  enemies  to  the  church  of  God.  Nor  can 
we  here  forbear  to  pass  a  reproof  on  all  those,  who,  whilst  they  profess  a 
reverence  for  the  Gospel  revelation,  patronize,  at  the  same  time,  the  in 
fidelity  of  the  Sadducees,  as  touching  angels  and  spirits,  and  all  extraor 
dinary  dispensations  :  for  to  deny  all  communications  with  the  spiritual 
world,  whether  by  visions,  or  any  other  means,  naturally  leads  to  Athe 
ism  ;  and  their  pernicious  reasonings  in  this  way  have  had  dreadful  ef 
fects  upon  the  present  times,  by  weakening  the  sense  of  religion  and  con 
science  in  the  lower  classes  of  the  people.  The  belief  of  an  intercourse 
with  the  other  world,  according  to  the  truth  of  it,  keeps  alive  and  cher 
ishes  faith  in  the  immortality  of  the  soul,  in  all  ranks  of  people,  and  famil 
iarizes  the  mind  to  its  existence  separate  from  the  body :  and  it  is  not  to 
be  doubted,  that  such  gracious  vouchsafements  were  granted  to  the  Jews 
under  the  law,  and  have  been  continued  since  to  the  church  under  the 
Gospel,  in  aid  and  assistance  to  men's  faith  in  the  written  traditions  of 
botli  dispensations  ;  such  being  the  goodness  of  the  Lord  in  compassion 
to  the  weakness  of  our  nature,  and  the  dulness  of  our  minds,  which  stand 
so  much  in  need  of  fresh  awakening  incitements  to  call  off  our  attention 
from  earthly  to  heavenly  things.  And  therefore  we  cannot  but  lament, 
that  any  men  of  name  in  the  church  (though  little  deserving  of  it  on  this 
account),  have  gone  so  far  beyond  this  line,  as  to  assert,  that  all  extraor 
dinary  gifts  and  supernatural  dispensations  have  totally  ceased  since  the 
third  century  :  but  we  have  no  authority  for  this  but  their  own,  and 
therefore  do  upon  much  better  grounds  assert,  that  extraordinary  gifts 
and  vouchsafements  never  did  nor  will  cease  in  the  church,  till  that  which 
is  perfect  shall  come  ;  that  is,  till  such  extraordinary  become  ordinary 
dispensations,  and  angels  shall  converse  with  men  as  familiarly  as  they 
did  with  Adam  before  the  fall ;  and,  in  the  mean  time,  we  confidently 
rely  upon  the  divine  promise,  that  the  same  Lord,  who  "gave. some  apos 
tles,  and  some  prophets,  and  some  evangelists,  and  some  pastors  and 
teachers,  for  the  perfecting  of  the  saints,  for  the  work  cf  the  ministry,  for 
the  edifying  of  the  body  of  Christ,"  will  fulfil  the  same  promise,  "  till  we 
all  come  in  the  unity  of  the  faith,  and  the  knowledge  of  the  Son  of  God, 
unto  a  perfect  man,  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ."* 

But  it  may  be  said  here,  that  seers  of  visions  are  not  mentioned  along 
with  prophets,  &c.,  in  the  foregoing  quotation  from  the  apostle :  and 
therefore  as  the  first  are  principally  referred  to  in  this  preface,  it  will  be 
here  apposite  to  observe,  that  the  name  of  prophet  in  Scripture,  is  not 
confined  to  the  gift  of  prediction  or  foretelling  things  to>  come,  but  signi 
fies  one  to  whom  any  divine  manifestation  was  made  for  the  use  of  others; 
and  as  this  was  generally  by  vision,  so  we  read  that  prophets  in  ancient 
times  were  usually  calle'd  seers,  that  is,  see-ers  of  visions.  Thus,  in  1 
Sam.  ix.  9,  "  Before  time  in  Israel,  when  a  man  went  to  inquire  of  God, 
thus  he  spake,  Come,  and  let  us  go  to  the  seer  ;  for  he  that  is  now  called 
a  prophet  was  before  time  called  a  seer ;"  and  afterwards,  in  the  same 
chapter,  Samuel  calls  himself  a  seer:  and  in  2  Sam.  xxiv.  11,  we  read, 
"that  the  word  of  the  Lord  came  unto  the  prophet  Gad,  David's  seer;" 
of  such  honorable  repute  was  the  name  of  seer  in  those  times.  When 
therefore  the  apostle  gives  it  in  charge  to  the  church,,  not  to  despise 

*  Eph.  iv.  11. 


Vlll  PREFACE 

prophesyings,  we  have  no  warrant  to  exclude  visions  from  the  general 
charge,  especially  as  we  are  well  informed  from  ecclesiastical  history, 
that  the  custom  of  communicating  to  the  church  the  visions  of  holy  per 
sons,  particularly  such  as  were  of  authority  in  the  ministry,  continued 
down  at  least  to  the  days  of  Cyprian,  the  good  bishop  of  Carthage,  who 
speaks  of  manifestations  by  visions  throughout  his  epistles,  and  also  of 
his  own  ;  for  he  had  many  visions,  and,  among  others,  one  concerning 
his  own  martyrdom,  and  the  particular  manner  of  it,  which  happened 
accordingly. 

St.  Paul,*  speaking  of  the  superior  excellence  and  blessedness  of  the 
New  Covenant,  says,  "  But  ye  are  come  to  mount  Sion,  and  unto  the  city 
of  the  living  God,  the  heavenly  Jerusalem,  and  to  an  innumerable  com 
pany  of  angels,"  &c.  By  which  words  we  cannot  suppose  him  to  mean 
less,  than  that  by  Christ,  the  mediator  of  this  better  covenant,  a  more 
free  intercourse  with  heaven,  and  a  more  intimate  fellowship  with  saints 
and  angels,  is  now  opened  for  us,  if  we  debar  not  ourselves  of  this  blessed 
privilege.  What  then  hinders  our  conversing  with  angels  now,  as  the 
patriarchs  and  prophets  did  of  old  ?  What  but  our  own  fault  and  unfit 
ness  for  such  glorious  company  ?  Why  do  we  not  now  see  them  de 
scending  and  ascending  between  heaven  and  earth,  as  Jacob  did  on  the 
typical  ladder?  Why,  but  for  our  own  unbelief,  our  dulness,  our 
earthly-mindedness ;  from  which  deep  sleep,  as  to  the  things  of  God,  if 
we  are  truly  awakened,  we  should  see  cause  to  own,  in  the  words  of  the 
Bame  patriarch,  when  he  awaked  from  the  vision  of  the  night,  "surely  the 
Lord  is  in  this  place,  and  I  knew  it  not."f  Heaven  is  as  near  to  the 
heavenly  soul,  as  the  soul  is  to  the  body ;  for  we  are  not  separated  from 
it  by  distance  of  place,  but  only  by  condition  of  state  ;  thus  when  Elishn, 
was  surrounded  in  Dothan  by  Syrians,  his  servant  saw  not  the  chariot? 
and  horsemen  [the  angelical  host]  that  surrounded  his  master  for  dr 
fence,  as  Elisha  did,  till  the  Lord  opened  his  eyes.  Just  so  it  is  with  u 
unbelief  and  sin  keep  us  from  seeing  the  things  that  are  about  us  anu 
near  to  us,  and  also  from  giving  credit  to  the  reports  of  those  who  are  in 
the  experience  of  them. 

The  same  apostle  who  cautions  against  despising  propliesyings,  does 
also  give  us  to  understand,  that  angels  were  not  to  discontinue  their 
visits  to  men  in  future  times  of  the  church  ;  as,  when  exhorting  us  not 
to  "be  forgetful  to  entertain  strangers,"  he  adds,  "for  thereby  some 
have  entertained  angels  unawares. "j  Now  there  would  be  no  encour 
agement  nor  argument  in  the  latter  part  of  the  verse,  unless  the  same 
might  happen  to  be  the  case  with  us  also.  But  wherefore  should  we 
doubt  that  those  blessed  friendly  beings  should  take  delight  in  exercising 
their  good-will  to  men  by  many  kind  offices,  both  visible  and  invisible, 
according  to  the  good  pleasure  of  our  common  Lord  :  as  by  preserving 
us  in  many  dangers,  protecting  us  against  the  assaults  of  evil  men  and 
evil  spirits,  and  by  counselling,  warning,  and  helping  us,  by  various  ways 
and  means  we  know  not  of  ?  We  ought  not  so  to  doubt  of  this,  as  we 
are  apt  to  do,  nor  wonder  at  it :  "  For  are  they  not  all  ministering  spirits, 
sent  forth  to  minister  to  them  who  shall  be  heirs  of  salvation. "§  But 
whether  manifested  to  us  or  not,  sure  it  is,  that  we  are  more  indebted  to 
them  for  their  kind  assistance  and  ministrations  than  is  generally  believed; 

*  Heb.  xiL  82.  f  Gen.  xxvii.  1C.  \  Heb.  xiii.  2.  §  Heb.  i.  14. 


BY   THE   REV.    T.   HARTLEY.  IX 

as  evidently  appears  to  have  been  the  sense  of  the  Church  of  Eng  and, 
heretofore  at  least,  as  thus  expressed  in  her  collect  for  St.  Michael  and 
all  angels:  "0  everlasting  God,  who  hast  ordained  and  constituted  the 
service  of  angels  and  men  in  a  wonderful  order,  mercifully  grant,  that  as 
thy  holy  angels  always  do  thee  service  in  heaven,  so  by  thy  appointment 
they  may  succor  and  defend  us  on  earth." 

As  to  the  argument  offered  by  those,  who  maintain  the  total  cessation 
of  these  and  other  extraordinary  dispensations,  on  the  establishment  of 
the  Christian  religion,  or  its  protection  by  the  civil  powers ;  viz.,  that 
the  ordinary  gifts  of  the  Spirit,  together  with  its  settled  ecclesiastical 
economy,  are  sufficient  for  salvation,  and  the  welfare  of  the  church,  and 
therefore  what  is  more  is  needless,  and  not  to  be  expected : — be  it 
answered,  first,  that  the  opposers  of  extraordinary  dispensations  do  here 
take  for  granted  the  very  point  in  question,  viz.  that  they  are  ceased, 
which  it  is*  impossible  for  them  to  prove ;  nay,  we  appeal  for  the  reality 
of  them  to  the  authority  of  universal  ecclesiastical  history,  as  also  to  the 
records  of  every  particular  church  and  nation  in  Christendom,  not  to 
insist  on  the  testimony  given  thereto  in  numberless  books,  tracts,  and 
narratives,  some  or  other  of  which  have  fallen  in  the  way  of  every  per 
son  of  any  reading  and  conversation.  What  credit  is  to  be  given  to  or 
withheld  from  them  respectively,  is  another  matter  of  inquiry ;  but  that 
all  should  be  invention  and  forgery,  requires  a  higher  degree  of  credulity 
than  is  sufficient  for  believing  the  greater  part  of  them ;  and  as  to  the 
reproachful  epithets  of  monkish  and  legendary,  so  liberally  bestowed  on 
well-attested  narratives  of  this  kind,  by  such  as  resolve  to  believe 
nothing  but  what  they  can  see  with  their  eyes  or  touch  with  their  hands, 
they  are  not  to  be  regarded,  where  the  grounds  of  credulity  and  evidence 
are  the  points  in  question.  Many  of  the  Roman  Catholic  writers  stand 
confessedly  chargeable  with  an  over  credulity  ;  and  it  is  to  be  wished, 
that  many  of  the  Protestant  writers  were  less  censurable  than  they  are 
for  incredulity ;  and  the  medium  between  both  these  extremes  will  be 
found  the  proper  ground  from  whence  to  take  the  clearest  view  of  these 
matters.  Sure  it  is,  that  we  are  at  this  time  very  dangerously  infected 
with  doubting  and  unbelief,  as  to  the  things  supernatural;  and  that  the 
general  idea  of  Reformation,  amongst  us,  means  rather  a  departure  from 
certain  Popish  errors  and  superstitions,  than  any  advances  in  true  faith 
and  godliness. 

Secondly,  As  to  what  is  alleged  for  the  sufficiency  of  the  ordinary 
means  of  grace,  under  a  legal  establishment  of  religion,  for  faith  arid 
salvation ;  may  we  not  ask  such  bold  pronouncers,  by  what  commission 
they  take  upon  them  to  determine  concerning  sufficiency  in  this  matter, 
and  who  gave  authority  to  teach,  that  the  Lord  is  become  more  sparing 
of  His  benefits  and  gifts  to  His  church  than  in  former  times,  nay,  than  He 
has  promised  to  be  towards  it ;  or  do  they  suppose,  that  what  is  called 
an  establishment  of  religion  by  the  civil  powers,  is  equivalent  to  the 
extraordinary  gifts  bestowed  on  the  primitive  Christians?  Wherefore 
should  they  go  about  to  limit  the  loving-kindness  of  the  Lord  by  their 
own  scanty  measure  of  sufficiency,  since  it  is  His  usual  way  to  give  not 
only  for  mere  necessity,  but  also  for  delectation  ;  His  gracious  attribute 
is,  riot  only  to  be  good,  but  abundant  in  goodness  in  all  His  works,  both 
of  nature  and  grace,  where  men  render  not  themselves  unqualified  for 


X  PBEFACE 

the  same ;  and  He  that  giveth  one  talent,  is  as  ready  to  bestow  ten 
talents  on  a  due  improvement  of  the  former;  for  so  He  giveth  grace  for 
grace. 

Thirdly,  The  inference  they  draw  against  the  usefulness  of  miraculous 
gifts,  and  other  extraordinary  dispensations,  from  those  words  of  Abra 
ham,  in  the  parable  of  Dives  and  Lazarus,  "  If  they  hear  not  Moses  and 
the  prophets,  neither  will  they  be  persuaded  if  one  should  rise  from  the 
dead,"  is  not  at  all  conclusive  in  this  case;  as  that  saying  appears  to 
respect  such  only  as  have  hardened  themselves  in  unbelief,  by  departing 
from  faith  in  the  written  Word,  under  the  ordinary  means  of  salvation  ; 
and  not  such  as  are  weak  in  the  faith,  but  not  obdurate,  as  was  the  case 
with  the  disciples,  who,  though  under  our  Lord's  own  teachings,  yet, 
through  the  dulness  of  their  apprehension,  seemed  to  need  some  mighty 
work  to  make  an  impression  on  their  feeble  minds :  and  accordingly, 
when  Jesus  was  on  the  way  with  them  to  raise  Lazarus  from  'the  dead, 
he  speaks  of  the  ensuing  miracle  as  useful  for  them  among  others,  and 
takes  satisfaction  on  their  account,  that  lie  was  not  present  with  Lazarus 
in  his  sickness  to  heal  him :  "  I  am  glad  for  your  sakes  that  I  was  not 
there,  to  the  intent  that  ye  may  believe  ;"*  that  is,  by  seeing  him  raised 
from  the  dead.  So  then  we  are  to  make  a  wide  distinction  between  an 
evil  heart  of  unbelief,  as  where  men,  through  an  incorrigible  attachment 
to  sinful  courses,  or  by  taking  pains  to  confirm  themselves  in  infidelity, 
are  proof  against  evidence  sufficient  for  their  .conviction  ;  and  where 
they  are  in  unbelief  through  present  inattention,  distraction  of  mind  from 
worldly  hindrances,  dulness  of  apprehension,  and  the  like  causes,  but 
without  any  wilful  opposition  to  the  truth.  In  these  last  cases  extra 
ordinary  means  have  often  salutary  effects,  by  calling  off  the  mind  from 
its  wandering,  by  alarming  and  converting  the  sinner  from  the  error  of 
his  ways. 

From  what  has  been  observed  on  the  foregoing  subject,  we  shall  con 
clude,  that  the  same  Lord,  who  in  times  past  sent  His  prophets,  wise 
men,  and  seers,  and  gave  extraordinary  tokens  and  warnings  to  awaken 
a  careless  world  to  a  sense  of  its  danger,  has  not  wholly  ceased  in  these 
last  ages  to  manifest  His  power  and  goodness  for  the  same  end,  in  vari 
ous  instances,  to  co-operate  as  assisting  means  with  the  more  general 
and  stated  provisions  of  His  revealed  will,  for  our  incitement  and  benefit: 
and  though  some,  through  their  unbelief  and  obduracy  in  sin,  refuse  to 
profit  by  any  methods  of  His  goodness,  whether  ordinary  or  extra 
ordinary,  yet  many  others  may  not  be  so  far  departed  from  the  faith  and 
fear  of  God,  as  to  continue  unreclaimable  by  His  more  particular  and 
alarming  visitations.  Thus  we  read,  that  many  were  converted  on  seeing 
the  miracles  which  Jesus  did  ;  whilst  the  scribes,  Pharisees,  and  rulers 
endeavored  to  stifle  their  report,  and  remained  wilful  unbelievers  to  the 
end ;  and  we  well  know  what  like  opposition  we  have  to  expect  from 
men  of  the  same  leaven,  to  every  thing  that  may  here  be  advanced  in 
favor  of  extraordinary  manifestations  ;  but  were  their  names  and  number 
greater  than  they  are,  it  would  have  no  weight  with  us,  being  no 
strangers  to  their  little  length  and  breadth,  and  their  want  of  depth,  and 
ready  to  meet  them  in  the  field  of  argument,  as  well  as  prepared  to 
answer  every  objection  they  have  to  offer ;  wishing  them  at  the  same 

*  John  n.  Ifc. 


BY    THE    REV.    T.    HARTLEY.  XI 

time  more  modesty,  for  their  own  sakes,  than  to  dictate  to  the  church 
what  is  sufficient,  without  scriptural  authority.  In  the  general  division 
I  am  speaking  of,  there  is  a  class  of  modest,  well-meaning  men,  who  are 
no  further  concerned  in  the  matter  before  us,  than  to  justify  the  ways  ot 
God  to  man  upon  a  supposition  that  all  things  are  left  to  one  settled 
scheme  of  tilings  and  means,  as  not  seeing  any  thing  beyond  it,  who  are 
established  in  the  faith  under  the  use  of  ordinary  means,  and  have  no 
invincible  prejudice  against  the  extraordinary,  but  only  think  them  not 
granted  in  these  ages  of  the  church  :  and  with  such  I  have  no  contro 
versy  ;  but  address  myself  only  to  those,  who  declare  open  war  against 
all  supernatural  manifestations,  whether  they  are  in  the  profession  of 
Christianity  or  not. 

And  here  I  must  ask  ail  such,  To  what  purpose  is  your  opposition  to 
the  belief  of  any  fresh  discoveries  of  the  other  world  ?  Is  it  not  a  sub 
ject  of  the  highest  importance  to  us  to  know,  what  and  where  we  shall 
be  to  all  eternity,  after  a  short  passage  over  this  bridge  of  time  ?  Are 
there  not  different  degrees  of  evidence  in  these  matters  ;  and  supposing 
that  your  convictions  were  at  all  times  so  full  in  relation  thereto,  as  to 
exclude  all  shadow  of  doubting,  yet  are  there  not  infinite  particulars  and 
circumstances  relating  to  the  world  of  spirits,  which  may  serve  as  an 
inexhaustible  fund  of  fresh  discoveries,  many  of  which  may  have  been 
revealed  to  others,  though  not  to  us,  and  for  us  to  receive  from  them  ? 
How  comes  it  then,  that  you  are  so  void  of  all  reasonable  curiosity,  as 
to  prefer  ignorance  to  information  in  these  things,  nay,  to  study  objec 
tions  to  the  belief  of  them?  Were  any  prejudice  allowable  in  this  case, 
it  should  rather  be  for  than  against  them,  especially  where  they  have  a 
tendency  to  promote  faith,  virtue,  and  godliness.  If  any  knowledge  is 
to  be  coveted,  surely  it  is  that  of  the  laws,  ways,  and  accommodations 
of  that  good  country,  which  we  hope  to  go  to  and  live  in  forever. 
Besides,  such  extraordinary  manifestations  are  greatly  condii^re  to  the 
good  of  this  world,  by  laying  before  us  fresh  motives  and  encourage 
ments  in  our  way  through  it,  to  strive  lawfully  for  the  high  prize  that  is 
set  before  us  in  a  better,  and  by  rousing  every  power  and  faculty  of  the 
mind  by  fresh  news  from  heaven.  If  we  believe  the  Scriptures,  we  must 
allow  of  such  an  intercourse  between  heaven  and  earth  in  former  times ; 
and  if  it  be  less  frequent  now,  it  is  owing  to  the  infidelity  and  apostacy 
of  the  times :  for  God's  goodness  endureth  the  same  forever,  and  good 
spirits  are  equally  desirous  of  holding  communication  with  men  now,  as 
'  formerly ;  but  then  there  must  be  a  suitableness  for  it  on  the  part  of  the 
latter,  something  of  that  innocence  and  simplicity  of  life,  which  in  ancient 
times  served  for  the  basis  of  such  fellowship. 

Cautionary  reserves,  however,  may  be  justifiable,  nay  prudent,  where 
the  manifestation  appears  to  respect  only  the  party  to  whom  it  is  made, 
or  for  private  use  to  some  few  others,  according  as  discretion  may  direct; 
yet,  where  it  is  evidently  given  for  public  benefit  and  use,  as  in  the  case 
of  this  author ;  more  especially  if  by  express  command  ;  here  the  person 
is  to  be  considered  as  standing  in  the  prophetic  character,  and  therefore 
is  not  to  consult  with  flesh  and  blood  in  this  matter,  nor  to  regulate  his 
measures  by  human  prudence ;  but  to  deliver  his  message  boldly,  and 
leave  the  event  to  God,  lest  he  suffer  for  his  disobedience,  as  Jonah  did, 
and  be  obliged  to  deliver  it  at  last. 


ill  PREFACE 

But  it  may  be  asked  here,  if  it  be  not  reasonable  to  expect  that  every 
such  message  from  heaven  should  have  the  attestation  of  a  miracle  to 
evince  the  truth  of  it ;  to  which  it  might  suffice  to  answer,  in  the  words 
of  Job,*  that  "The  Lord  giveth  not  an  account  of  His  matters."  This, 
however,  is  certain,  that  wherever  He  sends  a  message,  He  also  gives 
power  sufficient  with  it  to  convince,  or  to  condemn  the  rejection  of  it. 
Our  Lord,  in  the  days  of  His  flesh,  wrought  miracles,  sometimes  to  con 
vince  the  understanding,  sometimes  to  take  away  all  excuse  from  the 
hardened  and  impenitent ;  and  sometimes  He  refrained  from  doing  them, 
to  prevent  the  greater  condemnation  of  unbelievers ;  thus  he  is  said  not 
to  have  done  many  mighty  works  in  Galilee,  because  of  their  unbelief. 

But  the  foregoing  query  may  be  further  urged  into  an  objection  of 
such  apparent  strength,  as  may  be  thought  deserving  of  a  more  particu 
lar  answer.  Thus  it  may  be  asked,  if  any  particular  revelation  for  public 
use  and  benefit,  either  in  the  way  of  instruction,  direction,  or  warning, 
rests  only  on  the  credit  and  authority  of  the  revealer,  are  we  not  liable 
to  much  deception  in  the  matter ;  and  though  the  messenger  may  be  a 
true  one,  yet  might  not  our  receiving  him  as  such  give  encouragement 
to  pretenders  and  impostors,  to  assume  the  like  character  in  order  to 
deceive,  and  to  come  with  "  Thus  saith  the  Lord,"  in  their  mouths,  when 
the  Lord  hath  not  spoken  it  ?  In  this  case,  what  rule  have  we  to  go  by, 
and  how  shall  we  tread  firm  on  such  slippery  ground  ?  To  this  it  is 
replied,  that  as  in  old  times  there  were  false  as  well  as  true  prophets 
and  seers,  so  nothing  hinders  but  there  may  be  like  counterfeits  now 
o'days ;  for  in  this  mixed  world  of  good  and  evil,  where  men  stand  in 
their  liberty  of  speaking  and  acting,  no  infallible  provision  against 
hypocrisy  and  imposture  can  take  effect,  but  the  enemy  will  sow  his 
tares  in  the  same  field  where  the  good  husbandman  has  sowed  his 
wheat,  and  Satan  will  at  all  times  transform  himself  into  an  angel  of 
light.  Every  thing  has  its  contrary  here,  where  good  and  evil  are  set 
one  against  the  other ;  but  then  the  help  and  means  are  provided  for 
our  direction  and  safety:  if  offences  are  many,  so  also  are  our  defences; 
if  errors  are  manifold,  there  are  diversities  of  gifts  to  detect  and  refute 
them  ;  and  if  the  father  of  lies  and  his  emissaries  are  busy  to  deceive  us, 
the  good  Spirit  of  God  is  ever  ready  to  lead  us  into  all  truth :  so  that 
we  have  not  only  light  in  the  Scriptures,  but,  through  supplication  and 
prayer,  may  also  have  light  within  us,  from  above,  for  the  discerning  of 
spirits,  and  for  our  security  against  all  the  powers  of 'darkness.  We  are  ( 
not  therefore  to  reject  truth  and  error  indiscriminately  in  whatever  forms 
they  may  appear,  because  the  latter  may  wear  a  like  garb  with  the 
former,  but  to  try  the  spirits,  and  hold  fast  to  that  which  is  good ; 
hcivin  imitating  the  fishers  mentioned  in  the  gospel,  who,  "when  they 
had  filled  their  net  with  fish  of  every  kind,  gathered  the  good  into 
vessels,  and  cast  the  bad  away."f  Nay,  the  most  illiterate  Christian, 
walking  humbly  in  the  fear  of  God,  and  working  righteousness  accord 
ing  to  his  best  knowledge,  never  was  nor  will  be  suffered  to  fall  into  any 
fatal  delusion  :  simplicity  and  uprightness  of  heart  place  him  under  the 
protection  of  the  Almighty  ;  and  he  is  in  the  essence  of  truth,  though 
without  the  formal  ideas  of  it ;  for  "  all  the  paths  of  the  Lord  are  mercy 
and  truth,  to  such  as  keep  His  covenant  and  His  testimonies. "J  Mistaka 

*  Ch.  xxxii.  13.  t  Mutt.  xiii.  48.  J  Psalm  xxv  10. 


BY   THE   REY.   T.    HARTLEY.  Xlll 

he  may,  but  cannot  dangerously  err ;  for  his  very  errors  are  innocent, 
and  love  sanctities  all  he  thinks,  says,  and  does.  Thus  the  pure  in  heart 
see  God  in  all  things,  and  from  all  things  reap  benefit  without  hazard  of 
loss;  whilst  the  perverse  and  ungodly  "change  even  the  truth  of  God 
into  a  lie,"*  by  turning  that  which  was  designed  for  their  good  into  the 
occasion  of  their  sin. 

But  to  resume  the  subject :  If  it  were  allowed  to  be  a  justifiable  cause 
for  the  rejection  of  every  extraordinary  dispensation  that  comes  sup 
ported  by  credible  evidence,  because  some  may  falsely  pretend  to  the 
same,  the  objection  would  be  of  equal  force,  on  the  side  of  numbers, 
against  listening  to  their  established  pastors  and  teachers,  because  some 
among  them  are  ignorant,  some  unsound  in  doctrine,  and  some  handle  the 
Word  of  God  deceitfully  ;  and  though  this  must  be  allowed  to  be  a 
pitiable  case  where  it  happens,  yet  the  salvation  of  the  conscientious  wor 
shipper  does  by  no  means  lie  upon  any  such  hazard ;  for  ordinary  and  extra 
ordinary7  means  are  all  one  with  the  Lord,  and  rather  than  any  sincerely 
pious  and  seeking  soul  should  perish  for  lack  of  knowledge,  He  would 
send,  if  need  were,  an  angel  from  heaven  to  be  its  teacher.  But  all  such 
have  an  unerring  guide,  even  the  good  Spirit  of  God ;  and  "  them  that 
are  meek  shall  He  guide  in  judgment,  and  such  as  are  gentle,  them  shall 
He  teach  his  way."f 

Lastly,  it  is  to  be  observed  under  this  article,  that  all  who  professedly 
oppose  every  kind  of  communication  with  the  world  of  spirits,  do  not 
only  deny  the  authority  of  the  Sacred  Records,  but  also  set  aside  that 
evidence  which  is  given  to  the  truth  of  this  matter,  by  the  concurrent 
testimony  of  every  age  and  nation  :  so  that  matter  of  fact  is  against  them, 
and  proves  all  their  pretensions  to  reason  and  philosophy  to  be  vain, 
whilst  they  go  about  to  invalidate  all  authority,  except  that  of  their  own 
senses  ;  and,  I  may  add,  even  to  render  that  doubtful  likewise ;  nay,  I 
have  heard  one  of  this  skeptical  class  declare,  that  he  would  not  believe 
the  testimony  of  his  own  senses  in  such  a  case.  It  is  well  known,  that 
the  heathens  believed  themselves  to  be  under  the  care  of  their  gods 
through  the  ministry  of  genii  or  tutelary  spirits,  and  held  the  existence 
both  of  good  demons,  and  of  evil  or  caco-demons  ;  for  dark  as  their 
dispensation  was,  they  had  shadows  of  truth  among  them  sufficient  to 
keep  alive  their  belief  of  the  soul's  immortality,  and  they  have  transmit 
ted  down  to  us  in  their  histories  many  instances  of  supernatural  visions 
and  apparitions,  and  of  warnings  by  dreams  :  so  that  many  of  our  modern 
unbelievers  have  less  of  faith  in  things  of  the  other  world  than  the  very 
Gentiles,  several  of  whom  have  declared  themselves  indebted  to  good 
and  visible  agents  for  the  wisdom  of  their  laws,  for  many  valuable  dis 
coveries  in  physic,  for  warnings,  predictions,  and  extraordinary  deliver 
ances.];  To  give  only  one  saying  of  Cicero,  among  many,  to  the  same 
purpose:  "  I  know  not,"  says  he,  "any  one  nation,  polite  or  barbarous, 
which  does  not  hold,  that  some  persons  have  the  gift  of  foretelling 
future  events."§ 

But  I  chielly  confine  myself  here  to  celestial  visions,  answerable  to 

the  following  work,  and  which   are   by  no  means  to  be  considered  on 

the  level  with  apparitions,  whether  of  ghosts  departed,  or  of  spirits  of 

any  other  ordtr,  these  last  being  of  a  far  inferior  kind  to  the  first;  and 

*  Rom.  i.  25.  f  Psalm  xxv.  9.         %  Cicero  do  Divinatione.          §  Ibid.  Lib.  I. 


ilV  PREFACE 

vet  it  will  not  be  going  far  out  of  my  way  to  speak  a  few  words  of  the 
latter. 

There  is  a  climax  in  God's  works  of  nature,  or  a  scale  ascending  from 
the  lowest  to  the  highest  of  them,  till  they  terminate  in  the  great  adora 
ble  Original,  who  is  the  Alpha  and  Omega  of  the  universe.  From  these 
gradations,  discovered  or  discoverable  in  the  natural  world,  we  may  from 
analogy  (which  is  our  best  rule  here  to  go  by)  conclude,  that  the  like 
progression  takes  place  in  the  spiritual  worlds,  and  that  there  is  not  that 
wide  chasm  between  one  and  the  other  that  is  generally  supposed,  but 
that  the  most  refined  part  of  the  material  meets  the  grossest  part  of  the 
immaterial  system  of  beings,  visible  thus  ending  where  invisible  begins  ; 
and  consequently,  that  there  are  spirits  very  near  us,  though  not  discern 
ible  by  us,  except  when,  according  to  certain  unknown  laws  of  their  ex 
istence,  or  the  particular  will  of  the  Lord,  they  become  manifested  to  us, 
either  visibly  or  audibly ;  and  highly  credible  it  is,  that  all  nature  is 
peopled  with  them  in  its  several  regions  of  the  air  and  earth,  and  its  sub 
terraneous  dwellings,  according  to  their  different  classes,  subordinations, 
and  allotments.*  Milton  finely  expresses  himself  on  this  subject,  as 
follows : 

"  Think  not,  though  men  were  none, 
That  heaven  would  want  spectators,  God  want  praise : 
Millions  of  spiritual  creatures  walk  the  earth 
Unseen,  both  when  we  wake,  and  when  we  sleep,"  &c. 

Now  to  argue  against  their  existence  from  their  being  inconspicuous,  is 
an  absurd  conclusion  for  men  who  pretend  to  philosophy  ;  especially 
when  all  know  what  a  new  world  of  animalcula,  invisible  before,  has 
been  discovered  to  us  by  the  improved  microscope ;  and  who  will  say, 
that  the  naturalf  eye  of  man  is  incapable  of  such  further  assistance, 
as  may  enable  us  to  discern  the  subtile  vehicles  of  certain  spirits,  whether 
consisting  of  air  or  ether ;  certain  it  is,  that  either  by  condensation,  or 
some  other  way,  they  can  make  themselves  visible,  and  converse  with  us, 
as  man  with  man ;  and  so  innumerable  are  the  instances  hereof,  as  also 
of  their  discoveries,  warnings,  predictions,  &c.,  that  I  may  venture  to 
affirm,  with  an  appeal  to  the  public  for  the  truth  of  it,  that  there  are  few 
ancient  families  in  any  county  of  Great  Britain,  that  are  not  possessed  of 

*  The  pious  Author  of  this  Preface  here  seems,  agreeably  to  the  popular  belief,  to 
recognize  the  existence  of  spirits  not  originally  derived  from  the  human  race.  But 
though  the  opinion  is  supported  by  the  authority  of  the  poet,  Milton,  it  is  clearly 
shown,  in  the  following  work,  that  all  spirits  whatever  came  first  into  existence  as 
men  on  this  or  some  other  earth.  But  this  fact  does  not  militate  against  the  position, 
that  there  are  spirits  of  very  different  orders  and  classes,  besides  angels,  or  the  inhabit 
ants  of  heaven,  and  devils,  or  the  inhabitants  of  hell ;  and  that  they  operate  with  most 
power,  respectively,  in  different  localities,  corresponding,  respectively,  to  their  states. 
All  thtit  the  Author  of  the  Preface  advances  respecting  s'pirits,  not  immediate  inhabit 
ants  cither  of  heaven  or  hell,  is  perfectly  true,  when  understood  of  the  various  classes 
of  spirits  whose  abode  is  in  what  is  called,  in  the  following  work,  the  world  of  spirits, 
where  all  are  prepared  for  their  final  home,  either  in  the  heavenly  or  infernal  regions. 
These,  as  is  shown  in  the  following  work,  are  the  immediate  spiritual  associates  of 
men  in  the  world. — JVi 

t  The  learned  Writer  of  this  Preface  here,  again,  speaks  according  to  the  ordinary 
views  of  philosophers  and  divines.  It  is,  however,  clearly  shown,  in  the  following 
work,  that  it  is  impossible  for  spirits  to  be  seen  by  the  natural  eye  ;  and  that  when 
they  are  made  visible  to  man,  it  is  not  by  clothing' themselves  with  vehicles  of  air  or 
ether,  and  condensing  these  into  a  visible  natural'substance,  but  by  the  opening  of  tha 
eight  of  man's  spirit,  before  which  spirits  are  seen  as  plainly,  in'thcir  own  spiritual 
substance,  and  proper  form,  as  are  natural  objects  before  man's  natural  sight. — N» 


BY   THE   KEY.   T.   HARTLEY.  XV 

records  or  traditions  of  the  same  in  their  own  houses,  however  the  pre 
vailing  Sadducism  of  these  times  may  have  sunk  the  credit  of  them,  as 
well  as  in  a  great  measure  cut  off  communications  of  this  kind. 

These  spirits  are  of  both  sorts,  like  men  on  earth,  good  and  bad  ;  as 
to  the  latter,  they  are  the  agents  of  Satan,  to  promote  the  interests  of 
his  kingdom,  and,  like  their  chief,  "  go  to  and  fro  in  the  earth,  walking 
up  and  down  in  it,"*  seeking  whom  they  may  deceive  and  destroy. 
These  are  enemies  to  good  men,  and  the  willing  associates  of  men  of 
evil  dispositions,  over  whom  they  have  great  power  through  the  consent 
of  their  will,  but  none  otherwise,  practising  upon  their  minds  and  under 
standing  "  with  all  deceivableness  of  unrighteousness  in  them  that  perish, 
because  they  received  not  the  love  of  the  truth,  that  they  might  be 
saved."!  This  power  of  enticing,  prompting,  and  instigating  such  as  be 
come  their  willing  captives,  to  all  kinds  of  evil ;  and  the  heinous  sin  of 
the  latter,  in  freely  surrendering  themselves  into  their  hands  to  be  prac 
tised  upon  ;  stand  confessed  even  in  the  form  of  proceeding  in  our 
courts  of  judicature  in  the  case  of  atrocious  delinquents,  it  being  part  in 
the  charge  of  indictment,  that  they  did  such  and  such  things  at  the 
instigation  of  the  devil,  inferring  it  as  the  aggravation  of  their  crime,  that 
they  could  choose  the  service  of  so  bad  a  master. 

To  continue  insensible  of  our  danger  from  evil  spirits,  whether  from 
ignorance,  inattention,  or  the  disbelief  of  them,  is  one  of  the  sorest  evils 
that  can  befall  us,  and  is  in  the  church  at  this  day  a  misery  to  be  lament 
ed  with  tears  of  blood,  as  it  leads  to  a  fatal  carelessness,  exposes  us  to 
their  subtle  devices,  and  gives  them  an  advantage  over  us  every  way. 
Nor  are  they  an  enemy  lightly  to  be  accounted  of,  being  watchful,  dili 
gent,  and  full  of  stratagems  for  our  ruin ;  and  they  have  moreover  a  hold 
on  the  corrupt  part  of  our  nature,  and  well  know  how  to  use  it,  being 
furnished  with  traps  of  all  sorts  to  catch  the  unwary,  and  with  baits 
adapted  to  every  vicious  appetite  and  inclination  ;  having  a  great  part  of 
the  honors  and  riches  of  this  world  at  their  disposal,  through  the  power 
and  influence  of  those  that  are  subject  to  them  ;  and  therefore  it  behoves 
us  to  be  well  furnished  for  this  part  of  our  spiritual  welfare,  and  to  put 
on  the  whole  armor  of  God,  seeing  those  we  have  to  do  with  are  not  to 
be  subdued  with  carnal  weapons ;  for  here,  as  the  apostle  tells  us, 
"  we  wrestle  against  principalities,  against  powers,  against  the  rulers  of 
the  darkness  of  this  world,  against  spiritual  wickedness  in  high  places.''^ 
But  we  come  now  to  speak  of  better  spirits,  and  more  to  satisfaction. 

If  there  be  legions  of  spirits  about  and  near  us  to  deceive,  tempt,  and 
annoy  us,  can  we  doubt  of  there  being  as  many  appointed  to  serve,  help, 
and  defend  us,  according  to  their  several  classes  and  offices,  in  this  our 
world  ?  The  conclusion  is  natural  from  parity  of  reason,  and  the  law 
of  opposites,  according  to  which  the  Great  Governor  of  the  world  has 
contrasted  evil  with  a  counterbalance  of  good  ;  consequently,  such  benef 
icent  beings  there  doubtless  always  have  been,  and  are,  in  readiness  to 
succor  the  fallen  human  race  by  their  friendly  ministrations,  and  to  fill 
up  the  distance  in  the  scale  of  created  beings  between  men  and  angels. 
The  darkness  of  the  heathen  world  most  certainly  did  not  separate  them 
from  the  care  of  that  good  God,  who  is  loving  to  every  man,  and  whose 
mercy  is  over  all  his  works  :  and  though  their  condition  might  not  admit 

*  Job  i.  7.  t  2  Thess.  ii.  10.  J  Epli.  vi.  12. 


XVI  PREFACE 

of  communion  with  angels,  but  in  rare  instances,  yet  the  good  offices  of 
these  •  kindly  aflfectioned  ministers  in  their  respective  provinces,  might,  in 
a  sort,  be  angelical  to  them  answcrably  to  their  dispensation,  and  serve 
as  the  lowest  step  in  Jacob's  ladder  for  their  communication  with  the 
heavenly  world :  and  by  what  is  handed  down  to  us  by  authors  of  credit 
concerning  communications  of  this  kind  to  eminent  persons  in  the  heathen 
ancient  world,  as  Socrates  and  others,  whether  by  checks  and  warnings, 
impulses,  dreams,  voices,  or  visions,  we  are  not  at  liberty  to  doubt  of  an 
intercourse  between  good  spirits  and  the  well-disposed  heathens  of  all 
ranks,  as  a  dispensation  not  so  unfrequent  as  many  suppose  ;  seeing  that 
the  instances  of  this  kind  amongst  ourselves,  that  come  to  public  knowl 
edge,  bear  no  proportion  in  number  to  those  that  are  concealed  from 
us.  This,  however,  we  are  assured  of  upon  the  best  authority,  that 
many  shall  come  from  the  east  and  from  the  west  [in  the  Gentile  world] 
and  sit  down  with  Abraham,  Isaac,  and  Jacob,  in  the  kingdom  of  heaven  ; 
and  that  many  of  the  children  of  the  kingdom  [professors  of  the  truth] 
shall  be  cast  out.* 

Though  we  now  stand  in  a  far  higher  dispensation  than  the  heathens, 
and  are  called  to  an  innumerable  company  of  angels,  and  to  the  fellow 
ship  of  the  Holy  Ghost,  yet  we  are  not  therefore  to  suppose,  that  all 
intercourse  with  good  spirits  of  an  inferior  order  is  now  ceased  among 
us;  as  many,  who  have  not  yet  attained  to  the  glorious  privileges  of  the 
gospel,  and  the  immediate  guardianship  of  angels,  may  nevertheless 
stand  indebted,  under  God,  to  the  ministry  of  such  good  spirits  for  many 
important  services,  both  in  their  spiritual  and  temporal  affairs ;  nay,  they 
may  be,  to  all  of  us  in  the  natural  world,  what  the  good  angels  are  in 
that  which  is  purely  spiritual,  and  by  their  great  knowledge  in  the  laws 
and  powers  of  this  mundane  system,  and  by  various  impressions  on  our 
animal  spirits  and  faculties,  may  contribute  much  to  our  relief,  comfort, 
and  preservation,  in  many  difficulties,  distresses,  and  dangers ;  and  per 
haps  few  that  take  a  serious  review  of  the  most  remarkable  occurrences 
of  their  past  lives,  will  not  be  led  to  ascribe  much  of  assistance  to  the 
instrumentality  of  such  invisible  friends  ;  nay,  who  can  say  that  they  are 
not  constituted  subordinate  agents  on  various  occasions  in  conducting  the 
scheme  both  of  general  and  particular  providences  ?  There  is  nothing  in 
this  supposition  that  offers  violence  to  reason  or  religion ;  and  sure  it  is, 
that  we  have  abundant  credible  testimonies  to  wonderful  discoveries 
made  by  them,  of  a  very  interesting  nature,  both  to  individuals,  and  also 
to  society  ;  as  of  concealed  writings  and  treasures,  of  murders,  conspira 
cies,  and  other  matters  leading  to  the  administration  of  justice,  both  dis 
tributive  and  punitive  ;f  as  is  well  known  of  all  conversant  with  men 
and  books  ;  so  that  to  give  the  lie  to  all  such  relations  as  credited  by 
the  learned,  the  wise,  the  good  of  all  classes,  must  appear  nothing  less 
than  impudence  joined  with  infidelity. 

It  has  been  made  a  common  objection  to  the  credibility  of  many 
apparitions,  that  they  have  been  either  silent,  or  not  delivered  any  thing 
worthy  of  such  extraordinary  visits ;  and,  consequently,  that  such 
visions  were  no  other  than  the  effect  of  imagination  and  fancy,  as  not 
answering  to  any  use  or  purpose.  To  which  be  it  answered,  That  the 
use  of  such  visits  may  be  very  important,  though  notling  should  pass  in 

*  Matt.  viii.  11,  12.       f  See,  in  particular,  Miscellanies,  by  J.  Aubrey,  Esq.,  F.R.S. 


BY   THE   KEV.   T.    HARTLEY.  XV11 

the  way  of  conversation  between  the  parties  during  the  interview ;  as, 
First,  by  convincing  the  spectator  of  the  reality  of  such  beings  as  spirits, 
and  so  removing  doubts  concerning  a  future  state,  as  well  as  by  pre 
paring  him  for  the  return  of  such  visits  to  further  purpose.  Secondly,  by 
affecting  the  conscience  with  a  tender  sense  of  duty,  or  with  remorse  for 
past  offences,  and  impressing  the  mind  with  awful  thoughts  of  its  own 
existence  in  a  separate  state.  Thirdly,  by  giving  us  to  know,  that  we 
are  the  objects  of  regard  to  beings  in  the  other  world,  and  visible  to 
them  when  we  think  not  of  it ;  which  may  serve  as  a  means  to  restrain 
us  from  indecent  and  offensive  liberties  in  our  most  retired  hours,  when 
the  more  weighty  consideration  of  the  Divine  Omnipresence  may  not  be 
att^ded  to,  and  so  lose  its  proper  effect  upon  us. 

But  here  we  are  called  off  from  answering  more  objections  on  this 
subject,  to  observe,  that  this  labored  opposition  to  the  belief  of  all  inter 
course  betwixt  us  and  the  other  world,  too  often  proceeds  both  from  a 
practical  and  speculative  kind  of  atheism,  and,  consequently,  the  disbe 
lief  of  a  future  state.  Hence  proceeds  that  countenance  given"  to  some 
late  writers  in  favor  of  infidelity ;  as  also,  that  dreadful  apostacy  amongst 
so  many  in  these  last  days,  of  exalting  I  know  not  what  natural  religion, 
in  order  to  lessen  the  authority  of  Divine  Revelation  :  whereas  it  may 
truly  be  affirmed,  that  all  such  resistance  to,  or  departure  from,  the  faith, 
under  the  light  of  the  Gospel,  however  it  may  be  covered  or  colored 
with  the  name  of  natural  religion,  is  nothing  better  than  atheism. 
0  wretched  men,  here  spoken  of,  what  are  you  doing?  What  but  the 
greatest  possible  injury  to  your  own  souls  ?  What  but  robbing  your 
selves  of  every  comfort  that  reason  and  religion  can  supply  to  make  this 
life  a  blessing  ?  And  all  in  the  miserable,  mad  hope,  that  when  you  die, 
you  shall  be  of  no  more  account  than  a  dead  dog.  If  there  be  any  folly, 
it  is  yours  ;  if  any  insanity  in  the  world,  you  are  possessed  of  it :  for  if 
there  be  a  God,  you  make  Him  your  enemy  through  your  unbelief;  if  a 
••leaven,  what  lot  have  you  to  hope  for  in  such  inheritance  ?  If  a  hell, 
how  will  you  escape  it  ?  And  here  also  let  it  be  asked,  what  is  your 
character  and  estimation  in  society ;  if  true  members  of  society  you  can 
be  called,  who  have  no  pledge  to  give  of  your  obedience  and  fidelity  to 
government,  as  acknowledging  no  sanctity  in  an  oath,  which  is  insepara 
bly  connected  with  the  belief  of  a  future  s£ate  ?  Thus  void  of  faith,  void 
of  conscience,  void  of  honor  (for  what  is.  honor  without  conscience?) 
what  have  you  left  for  a  support  to  the  slenderest  virtue  ?  What  have 
you  to  engage  the  smallest  confidence  from  man  ?  Can  any  firm  bond 
of  compact  or  friendship  find  place  in  that  heart,  which  has  no  interest 
in  hereafter  to  care  for,  and  wherein  every  motive  and  measure  must 
take  its  rise  and  direction  from  the  love  of  self  and  the  love  of  this 
world  ?  In  this  case,  it  is  more  for  our  comfort  to  go  by  our  hopes  than 
our  fears ,  and  therefore  one  would  be  willing  to  believe,  from  tender 
ness  to  human  nature,  and  also  from  charity,  that  the  number  of  those 
who  are  in  this  horrible  degree  of  infidelity  is  but  small.  But  however 
that  may  be,  it  will  be  proper  to  observe  here,  that  to  the  many  general 
causes  of  infidelity,  some  of  which  have  been  briefly  touched  on  before— 
as  the  undue  exaltation  of  natural  reason,  a  life  of  pleasure,  and  confirmed 
habits  of  vice — we  may  add  the  spirit  of  controversy  and  dispute,  long 
ago  introduced  into  the  church  by  the  artificial  logic  of  Aristotle,  and 
3 


XV111  PREFACE 

encouraged  and  kept  up  in  the  schools  as  a  necessary  part  of  education 
in  theology ;  to  the  engendering  of  perplexity  and  doubting  on  every 
subject,  and  keeping  the  mind  from  fixing  in  any  settled  principles  of 
religion.  The  several  churches  of  Christendom  have  confessedly  been 
infected  with  this  poison  of  fierce  contention  and  debate,  to  the  banishing 
of  sweet  peace  and  brotherly  love ;  whilst  a  pretended  zeal  for  truth  has 
served  for  a  cloak  to  that  "wrath  of  man,  which  worketh  not  the 
righteousness  of  God."  But  such  carnal  weapons  ill  befit  the  Christian 
warfare ;  all  such  kind  of  striving  for  victory  among  ourselves  gives 
advantage  to  the  enemies  of  our  holy  faith,  and  causes  the  Philistines  to 
rejoice.  The  best  way  of  healing  differences  is,  by  composedness  and 
gentleness  of  mind  ;  and  the  truth  of  the  gospel  of  peace  is  most  suitably 
offered,  and  most  readily  received,  by  humble  men,  and  such  as  are  of  a 
meek  and  quiet  spirit.  It  is  obvious  to  remark  in  this  place,  that  Deism, 
Sadducism,  and  Atheism,  did  never  more  abound  amongst  us,  than  since 
the  itch  of  controversy  and  wrangling,  on  all  occasions,  has  filled  the 
world  so  full  of  false  reasoning  and  perverse  disputings.  Nay,  the  con 
tagion  has  descended  to  private  life,  and  turned  much  of  our  conversa 
tion  into  contradiction  and  a  strife  of  words,  and  introduced  a  bold 
behavior  and  an  assuming  talkativeness,  offensive  to  all  modest  persons ; 
insomuch  that  we  are  now  in  general  fallen  under  that  reprehension  of 
the  apostle  applied  to  the  contentious,  who  "  come  together,  not  for  the 
better,  but  for  the  worse."* 

After  what  has  been  replied  to  objections  against  the  credibility  of 
extraordinary  manifestations,  and  also  offered  concerning  some  causes  of 
unbelief  in  this  case,  we  are  here  led  to  declare,  not  only  our  belief,  but 
full  assurance,  that  extraordinary  communications,  however  now  less 
frequent  than  formerly,  are  still  continued  to  several  particular  members 
of  the  different  churches,  though  not  publicly  revealed  by  them  ;  and 
that  they  are  not  to  be  considered  only  as  a  particular  privilege,  but  as 
making  part  of  the  state  of  certain  persons  (not  all)  of  eminent  purity 
and  piety  :  and  the  way  to  be  inwardly  convinced  of  this  ourselves  is,  to 
make  some  approach  to  their  state ;  for  however  we  may  come  short  of 
them  as  to  like  vouchsafements,  yet,  both  in  the  ordinary  and  extra 
ordinary  gifts  and  graces  of  the  spirit,  we  are  led,  not  only  to  rejoice 
with  them,  but  by  mutual  fellowship  do  participate  with  them  in  the 
blessing ;  for  as  in  the  natural  body,  so  also  in  the  mystical  body  of 
Christ,  the  inferior  as  well  as  the  superior  members  jointly  contribute  to 
the  nourishment  and  welfare  of  the  whole,  by  a  circulation  of  that  which 
every  one  supplieth,  so  that  the  highest  cannot  say  to  the  lowest,  I  have 
no  need  of  thee.  Thus  the  meekness,  the  patience,  and  the  humble 
condescension,  in  some,  may  countervail  the  high  illuminations  and 
splendid  ministrations  of  others;  whilst  a  common  sense  of  their  mutual 
dependence  and  relation  joins  them  all  in  the  unity  of  the  Spirit,  to  the 
edifying  of  the  church  in  love  ;  and  therefore  where  any,  whether  in  the 
stated  office  of  the  ministry,  or  others,  go  about  to  vilify  or  obstruct  the 
success  of  any  extraordinary  way  that  has  a  manifest  tendency  to  promote 
more  true  godliness,  they  would  do  well  to  consider  and  stand  in  awe, 
lest  they  be  (bund  to  oppose  themselves  to  a  work  of  God  ;  for  neither 
ean  they  be  sure  that  we  are  not  now  come  to  the  near  approach  of  that 

*  1  Cor  xi    1. 


BY   THE   REV.   T.    HARTLEY.  XIX 

glorious  state  of  the  church  spoken  of  in  so  many  places  by  the  prophets ; 
when  the  Lord  shall  do  great  things  for  her  in  the  latter  days  by  a  revival 
of  His  work  in  righteousness  and  peace,  shall  pour  out  His  -Spirit  upon  all 
flesh,  restore  the  old  paths  of  heavenly  communications,  and  make  His 
Sion  a  praise  in  the  earth.  However  unpromising  the  times  are,  yet, 
praised  be  God !  we  can  draw  comfort  from  the  promises  of  better  days, 
even  under  the  "  present  falling  away,  and  the  revelation  of  the  man  of 
sin,"  foretold*  to  precede  the  day  of  the  Lord's  coming  in  the  power  of 
His  Spirit,  to  sanctify  and  cleanse  His  church,  and  to  purify  unto  Himself 
a  peculiar  people  zealous  of  good  works  ;  trusting  in  hope  that  this  time  is 
near  at  hand,  i.  e.,  that  He  that  shall  come,  will  come,  and  will  not  tarry. 
And  though  there  has  been  for  a  season  a  withholding,  in  a  measure, 
from  Sion,  of  the  ordinary  consolations  of  the  Spirit,  in  the  way  of  a 
judgment-work  (under  grace)  for  self-condemnation,  humiliation,  and 
subsequent  glorification :  yet  we  are  assured  that  such  judgment  is  sent 
forth  unto  victory  over  the  remainder  of  indwelling  sin :  for  there  is  a 
judgment  unto  righteousness,  as  well  as  a  judgment  unto  condemnation ; 
and  accordingly  in  the  former  sense  it  is  said,  that  "  Zion  shall  be 
redeemed  with  judgment,  and  her  converts  with  righteousness  ;"f  so 
that  her  tribulation  is  for  purification,  and  exaltation ;  as  it  is  said  in 
another  place,  "  For  a  small  moment  have  I  forsaken  thee,  but  with 
great  mercies  will  I  gather  thee,  saith  the  Lord,  thy  Redeemer."!  ^n(^ 
as  to  the  restitution  of 'her  gifts,  graces,  and  extraordinary  dispensations, 
signified  by  precious  stones,  under  her  figurative  denomination  of  the 
Lord's  House  or  Temple,  the  prophet  proceeds  thus :  "  0  thou  afflicted, 
tossed  with  tempest,  and  not  comforted,  behold  I  will  lay  thy  stones 
with  fair  colors,  and  thy  foundations  with  sapphires,  and  all  thy  borders 
with  pleasant  stones ;  and  all  thy  children  shall  be  taught  of  the  Lord, 
and  great  shall  be  the  peace  of  thy  children :  in  righteousness  shalt  thou 
be  established. "§ 

The  above  is  but  a  small  part  of  the  glorious  things  that  are  spoken, 
by  the  evangelical  Prophet,  of  the  city  of  God,  the  spiritual  church 
under  the  Gospel-dispensation  in  the  latter  days,  when  she  shall  have 
filled  up  the  measure  of  her  persecutions  and  sufferings,  both  from  her 
open  enemies,  and  also  in  the  house  of  her  friends.  And  we  trust  that 
the  time  draws  very  nigh  for  this  glorious  dispensation  of  the  New 
Jerusalem  to  take  place:  and  particularly,  among  other  important  con 
siderations,  from  instances  of  extraordinary  communications  from  above, 
by  visions  and  other  ways,  particularly  in  the  case  of  our  illuminated 
Author.  Nor  did  ever  any  extraordinary  revolution  come  to  pass  in  the 
church  of  God,  without  previous  notices  of  it  first  given  to  some  chosen 
vessels  for  a  testimony  to  the  times,  to  strengthen  the  weak  in  faith,  to 
comfort  the  afflicted,  to  alarm  the  careless  and  impenitent,  or  to  answer 
other  good  purposes  of  the  Divine  Providence  and  Goodness. 

Other  instances  of  the  kind  above-mentioned  are  ready  at  hand  to 
offer,  and  which  were  received  in  their  day,  according  to  the  dignity  of 
their  character,  by  such  as  were  qualified  to  profit  by  their  message  and 
ministry ;  but,  as  is  usual  in  these  cases,  they  were  rejected  by  the 
greater  part ;  and  their  names  are  here  passed  over,  as  it  is  one  design 
of  this  preface  to  guard,  as  far  as  possible,  against  giving  occasion  for 

*  2  Theas.  ii.  3.  f  Isa.  i.  27.  %  Isa.  liv.  7.  §  Isa.  liv.  11,  18. 


XX  PREFACE 

critical  cavilling  and  dispute  ;  it  being  sufficient  for  the  main  intent  of  it, 
to  recommend  and  enforce,  to  the  best  of  our  power,  the  credibility  and 
authority  of  the  following  Treatise  by  the  honorable  and  learned  Author, 
Kmanuel  Swedenborg,  a  native  of  Sweden,  of  eminence  and  distinction 
in  his  own  country,  having  had  an  .honorable  employment  under  the 
crown,  and  being  of  the  first  Senatorial  Order*  of  the  kingdom ;  of 
respected  estimation  in  the  royal  family  during  the  late  reigns  ;^of  exten 
sive  learning,  as  his  voluminous  writings  demonstrate ;  and,  as  to  private 
life  and  character,  irreproachable.  Something  more  particular,  as  to  his 
personal  character,  has  been  spoken  in  the  ^Preface  to  the  Treatise  on 
the  Intercourse  between  the  Soul  and  the  Body :  and  Mr.  Swedenborg's 
Letter  to  a  Friend,  giving  a  particular  account  of  himself  and  family, 
annexed  to  that  work,  is  subjoined  to  this  Preface,  the  original  of  which 
is  in  my  hands. 

It  must  be  owned,  that  the  following  Treatise  contains  so  many 
wonderful  particulars  relating  to  the  world  of  spirits,  warranted  for  truth 
by  the  ocular  testimony  of  the  writer,  according  to  his  solemn  affirma 
tion,  as  would  appear  impossible  for  man  in  this  mortal  body  to  come  at 
the  knowledge  of,  but  for  the  like  instances  delivered  down  to  us  on  the 
authority  of  the  Sacred  Records,  and  the  promise  therein  made  to  the 
church  of  the  continuance  of  such  manifestations  in  it ;  and  the  visions  of 
our  Author  must  appear  to  us  the  more  extraordinary,  when  we  consider 
that  they  were  of  the  most  exalted  nature,  a's  not  being  exhibited 
objectively  to  the  bodily  organs  or  external  senses,  nor  yet  merely 
intellectual,  by  representations  in  the  mind,  but  purely  spiritual,  whereby 
spiritual  beings  and  things  were  actually  seen  and  perceived  by  his 
spiritual  senses,  as  one  spirit  beholds  another,  and  answering  to  those 
expressions  in  Scripture,  of  "  being  in  the  spirit,**  and  of  being  "  caught 
up  by  the  spirit;"  as  likewise  to  that  rapt,  trance,  or  ecstasy  of  the  apostle, 
during  which  he  says  "  whether  he  was  in  the  body,  or  out  of  the  body, 
he  could  not  tcll."f 

The  same  question  that  will  be  asked  here,  has  been  briefly  noticed 
already,  viz.,  If  a  testimony  to  so  extraordinary  a  dispensation  does  not 
require  the  extraordinary  seal  of  miracles  to  render  it  credible  ?  To 
which  be  it  further  answered,  that  many  of  the  prophets  worked  no 
miracles,  and  yet  were  believed  upon  their  own  private  testimony ;  and 
that  we  believe  many  things  of  the  highest  consequence  in  religion  upon 
human  authority,  where  the  persons  transmitting  and  delivering  them 

*  By  the  phrase  "first  Senatorial  Order,"  here  used  by  Mr.  Hartley,  is  not  to  be 
Understood  that  select  body  called  the  Senate,  which,  prior  to  the  revolution  in  1772, 
exercised  an  authority  even  greater  than  that  of  the  king;  but  lie  means  the  first  ordei 
of  the  States  or  Diet  of  the  kingdom.  For  the  States  of  Sweden  do  not,  like  oui 
parliament,  consist  of  two  houses  only,  but  of  four,  viz.,  the  House  of  Nobles,  the  House 
of  the  Clergy,  the  House  of  Burghers,  and  the  House  of  Peasants ;  in  the  first  of  which, 
the  head  or  representative  of  every  noble  family  hi  the  kingdom,  whether  enjoying  the 
title  of  Count  or  Baron,  or  only  ranking  as  a  simple  gentleman,  has  a  seat.  *Of  this 
House,  Swedenborg  was  a  member;  and  it  is  owing  to  this  circumstance,  joined  to  the 
difficulty  which  we  find  in  this  country  of  forming  an  idea  of  a  nobleman  without  a 
title,  that  it  has  become  necessary  to  give  him  the  title  of  Baron,  which  he  drl  not 
really  enjoy.  He  speaks  of  himself,  in  the  letter  given  at  the  conclusion  of  this  Pref 
ace,  as  taking  his  seat  in  the  Diet  with  the  Nobles  of  the  Equestrian  Order; 
evidently  denoting  a  rank  below  that  of  Count  and  Baron,  the  only  titles  of  Nobility  in 
Sweden.— N. 

\  2  Cor.  xii.  2. 


BY   THE   REV.    T.   HARTLEY.  XXI 

appear  properly  qualified  and  circumstanced  to  givre  credibility  to  what 
they  relate.  1  jut  this  argument  has  been  considered  in  the  Preface  to 
the  Treatise  on  the  Intercourse  between  the -Soul  and  the  Body,  before 
mentioned,*  and  from  the  reasons  adduced,  and  such  as  are  ready  to  be 
further  produced,  if  called  'for,  we  look  upon  our  author's  testimony  as 
worthy  of  our  acceptation  in  this  matter,  and  venture  to  rely  on  his  own 
integrity  and  piety,  and  his  disinterested  and  indefatigable  labors  to  in 
struct  the  world  in  the  most  important  truths  relating  to  salvation,  at  the 
expense  of  his  fortune,  and  the  sacrifice  of  all  worldly  enjoyments  during 
the  last  thirty  years  of  his  life.  And  if  we  further  reflect,  that  the 
whole  scope  and  tendency  of  his  writings  is  to  promote  the  love  of  God 
and  of  our  neighbor  ;  to  inculcate  the  highest  reverence  to  the  Holy 
Scriptures ;  to  urge  the  necessity  of  practical  holiness ;  and  to  confirm 
our  faith  in  the  divinity  of  our  Lord  and  Saviour  Jesus  Christ :  these 
considerations,  I  think,  may  be  allowed  to  be  sufficient  credentials  (as 
far  as  human  testimony  can  go)  of  his  extraordinary  mission  and  charac 
ter,  and  as  convincing  marks  of  his  sincerity  and  truth ;  especially  as  we 
have  to  add,  upon  the  credit  of  two  worthy  persons  (one  of  them  a  learn 
ed  physician,f  who  attended  him  in  his  last  sickness),  that  he  confirmed 
the  truth  of  all  that  he  had  published  relating  to  his  communications 
with  the  world  of  spirits,  by  his  solemn  testimony,  a  very  short  time 
before  he  departed  this  life,  in  London,  Anno  Dom.  1772. 

Reader,  might  it  not  seem  a  wonder,  if  a  person  of  so  extraordinary 
and  so  apostolical  a  character,  should  better  escape  the  imputation  of 
madness  than  the  prophets  of  old  ?  And  accordingly  some  have  given 
out,  that  he  was  beside  himself,  and,  in  particular,  that  it  was  occasioned 
by  a  fever  which  he  had  about  twenty  years  before  his  death.  Now  it 
is  well  known  by  all  his  acquaintance,  that  our  author  recovered  of  that 
fever  after  the  manner  of  other  men  :  that  his  extraordinary  communica 
tions  commenced  many  years  before  that  time,  and  that  his  writings, 
both  prior  and  subsequently  to  it,  entirely  harmonize,  and  proceed  upon 
the  same  principles  with  an  exact  correspondence ;  and  that  in  the 
whole  of  his  conversation,  transactions,  and  conduct  of  life,  he  continued 
to  the  end  of  it  the  same  uniform  excellent  man.  Now,  if  to  write  many- 
large  volumes  on  the  most  important  of  all  subjects  with  unvaried  con 
sistency,  to  reason  accurately,  and  to  give  proofs  of  an  astonishing  mem 
ory  all  the  way  ;  and  if  hereto  be  joined  propriety  and  dignity  of  char 
acter  in  all  the  relative  duties  of  the  Christian  life ;  if  all  this  can  be 
reconciled  with  the  true  definition  of  madness,  why  then  there  is  an  end 
of  all  distinction  between  sane  and  insane,  between  wisdom  and  folly. 
Fie  upon  those  uncharitable  prejudices,  which  have  led  so  many  in  all 
ages  to  credit  and  propagate  slanderous  reports  of  the  best  of  men,  even 
whilst  they  have  been  employed  in  the  heavenly  work  of  turning  many 
from  darkness  to  light,  and  from  the  power  of  Satan  unto  God ! 

Were  an  angel  from  heaven  to  come  and  dwell  incarnate  amongst  us, 
may  we  not  suppose  that  his  conversation,  discoveries,  and  conduct  of 
life,  would  in  many  things  be  so  contrary  to  the  errors  and  prejudices, 

*  And  in  several  works  since  published  ;  as  in  HindmarsK1  s  Letters  to  Priestley,  and 
Vindication,  &c.,  in  answer  to  Pike  ;  Clowes' s  Letters  to  a  Member  of  Parliament,  &c., 
in  answer  to  Barruel ;  and  Noble's  Appeal— N, 

t  The  late  Dr.  Messiter.—  JK 


XX11  PREFACE 

the  ways  and  fashions  of  this  world,  that  many  would  say  with  one  con 
sent,  He  is  beside  himself?  And  where  anyxone  of  our  brethren,  through 
the  divine  favor,  attains  to  any  high  degree  of  angelical  illumination  and 
communications,  may  he  not  expect  the  like  treatment  ?  I  forget  the  name 
of  the  philosopher,  whose  precepts  andjectures  were  so  repugnant  to  the 
dissolute  manners  of  the  Athenians,  that  they  sent  to  Hippocrates  to 
come  and  cure  him  of  his  madness ;  to  which  message  that  great  phy 
sician  returned  this  answer,  That  it  was  not  the  philosopher,  but  the 
Athenians  that  were  mad.*  In  like  manner,  the  wise  in  every  city  and 
country  are  the  smaller  part,  and  therefore  must  be  content  to  suffer  the 
reproachful  name  that  in  truth  belongs  to  the  majority.  This  has  been 
the  case  of  all  extraordinary  messengers  for  good  to  mankind  ;  and  the 
world  is  not  altered  in  this  respect.  But  it  may  be  said,  that  though  it 
be  thus  with  the  ignorant  and  profane,  yet  men  of  education  and  learn 
ing  will  form  a  more  righteous  judgment  of  the  matter,  and  be  determined 
impartially  according  to  the  nature  of  the  evidence  :  and  it  would  be  well 
if  this  were  so  ;  but  in  general  it  is  far  otherwise.  Human  learning,  con 
sidered  merely  in  itself,  neither  makes  a  man  a  believer  nor  an  unbeliever, 
but  confirms  him  in  truth  or  error,  according  to  his  prejudices,  inclina 
tions,  or  interest :  at  least  it  is  commonly  so  ;  and  therefore  we  find,  that 
in  all  ages  such  among  the  learned  as  devoted  themselves  to  support  the 
credit  and  interest  of  their  particular  professions,  were  always  the  most 
violent  persecutors  of  the  truth  ;  for  though  truth  has  its  conveyance 
through  the  intellectual  part  in  man,  yet  it  never  gains  its  effect,  or 
operates  as  a  principle,  till  it  be  received  into  the  affection  and  will  ;  and 
so  man  is  said  in  Scripture  to  be  of  an  understanding  heart.  So  that 
knowledge  is  productive  of  the  greatest  good,  or  the  greatest  evil,  accord 
ing  to  the  ground  or  disposition  in  which  it  resides :  when  joined  with 
piety  and  humility,  it  adds  both  lustre  and  force  to  truth ;  when  joined 
with  the  corrupt  passions  of  our  nature,  it  is  the  most  violent  persecutor 
of  it.  This  was  the  case  with  the  scribes  and  Pharisees,  and  doctors  of 
the  law ;  no  greater  enemies  to  Christ  than  they ;  the  pride  of  reputa 
tion  for  learning,  and  the  authority  of  public  teachers,  unfitted  them  for 
becoming  learners  at  the  feet  of  the  lowly  Jesus  ;  and  therefore  to  them 
were  directed  those  words  of  our  Lord :  "  How  can  ye  believe,  who  re 
ceive  honor  one  of  another,  and  seek  not  the  honor  that  cometh  of  God 
only  ?"f  giving  us  hereby  to  understand  that  the  dominion  of  any  wrong 
passion  over  the  mind,  will  prove  a  certain  hindrance  in  our  way  to 
divine  truth. 

Great  as  our  loss  is  bv  the  fall,  yet  something  of  that  correspondent 
relation,  which  originally  subsisted  between  the  human  soul  and  divine 
truth,  is  still  remaining  with  us  (through  grace) :  otherwise  we  should 
no  more  be  capable  of  receiving  it  when  offered,  than  the  brute  beasts, 
frhich  have  no  understanding :  but  then,  that  all  may  not  be  lost  by 
wilful  sin,  and  we  rendered  thereby  incapable  of  conversion,  we  must  be 
careful  not  to  set  up  idols  in  our  hearts,  nor  suffer  any  false  interest  to 
mislead  us ;  as  thereby  the  mind  is  tinctured  with  prejudice  against  the 
truth,  and  the  understanding  receives  a  wrong  bias,  and  so  we  become 

*  The  story  of  Deniocritus  and  the  citizens  of  Abdera  seems  to  be  that  here  alluded 
to.— N.  t  John  v.  44. 


BY    THE   REV.    T.    HAJJTLEr.  XX111 

like  the  false  wise  ones  spoken  of  in  Job,*  who  "  meet  with  darkness  in 
the  day  time,  and  grope  in  the  noon  day  as  in  the  night."  This  differ 
ence  in  the  state  of  the  heart  and  the  affections,  occasions  the  difference 
we  see  both  in  the  unlearned  and  learned  of  equal  natural  and  acquired 
abilities  ;  that  whilst  some  readily  receive  the  truth  in  the  light  and  love 
of  it,  others  are  always  disputing,  and  always  seeking,  without  ever 
coming  to  the  knowledge  of  it. 

As  there  is  a  correspondence,  or  mutual  relation,  between  rightly  dis 
posed  minds  and  truth  in  general,  so  likewise  there  is  a  particular  cor 
respondence  or  congruity  between  certain  minds  and  certain  truths  in 
particular,  producing  an  aptitude  in  the  former  to  receive  the  latter  as 
soon  as  offered,  and  that  by  a  kind  of  intuition  without  reasoning :  and 
hence  it  comes  to  pass,  that  such  as  have  a  remarkable  fitness  for  this  or 
that  particular  class  of  truths  (which  we  usually  term  genius)  are  less 
qualified  for  any  considerable  proficiency  in  certain  others.  Thus  the 
mathematician  seldom  excels  in  metaphysical  knowledge ;  and  he  that 
may  be  very  expert  in  systematical  divinity,  is  often  a  stranger  to  mysti 
cal  theology  ;  one  member  thus  supplying  what  another  lacketh  ;  whilst 
all  may  learn  thereby  to  esteem  and  love  one  another,  and  praise  the  Lord 
for  His  diversity  of  gifts  for  the  common  benefit  of  his  church.  Let  not 
then  such  as  walk  in  the  simplicity  of  a  naked  faith,  without  needing  any- 
other  evidence  :  let  not  such,  I  say,  censure  in  the  following  book  what 
they  do  not  understand,  or  cannot  receive ;  as  it  may  be  of  use  to  others, 
who  are  led  more  in  the  way  of  knowledge  than  themselves.  We  judge 
not  them,  nay,  love  them ;  wherefore  then  should  they  come  short  of  us 
in  charity  ?  Are  we  not  brethren,  and  travelling  to  the  same  good  land  ? 
Why  then  should  we  fall  out  by  the  way  ?  Even  the  scribes  could  say, 
as  touching  Paul,  "  If  a  spirit  or  an  angel  hath  spoken  to  him,  let  us  not 
fight  against  God  :"|  and  who  can  say,  that  what  this  our  Author  de 
livers  to  us,  as  from  vision  and  revelation  in  the  other  world,  is  not  the 
very  truth  ? 

Let  it  be  observed  here,  in  regard  to  the  ensuing  work,  that  though 
the  narrative  part  of  it  should  appear  to  the  reader  strange  on  account 
of  its  novelty,  yet  both  that  and  the  doctrinal  part,  which  is  confirmed 
by  plain  Scripture,  certainly  merits  his  serious  attention  ;  nay,  many- 
things  therein,  touching  which  the  Scriptures  are  silent,  carry  weight 
and  internal  evidence  along  with  them  in  the  judgment  of  impartial 
minds,  and  will  often  be  found  useful  to  illustrate  the  most  important 
religious  topics ;  as  also  to  enrich  the  mind,  to  familiarize  heavenly  things 
to  the  thoughts,  and  to  wean  the  affections  from  the  toys  and  vanities 
of  a  miserable  world  lying  in  wickedness.  It  is  allowed  that  our  author 
does  not,  in  all  places  throughout  his  writings,  follow  the  commonly- 
received  interpretation  of  the  Scriptures ;  but  so  neither  do  all  churches, 
nor  all  expositors  in  the  same  church.  Though  as  to  life  and  godliness, 
and  consequently  what  pertains  to  salvation,  the  Scriptures  are  sufficiently 
plain,  yet,  with  respect  to  many  difficult  and  mysterious  parts  bf  them, 
they  continue  wrapped  up  in  a  venerable  obscurity,  to  be  opened  accord 
ing  to  the  needs  and  states  of  the  church  throughout  all  ages ;  and  we 
doubt  not  to  affirm,  that  the  highly  illuminated  Swedenborg  has  been 
instrumental  in  bringing  hidden  things  to  light,  and  in  revealing  the 

*  Chap.  v.  14.  t  A  ?ts  xxiii.  9. 


XXIV  PREFACE 

spiritual  sense  of  the  Sacred  Records,  above  any  other  person,  since  the 
church  became  possessed  of  that  divine  treasure.  In  the  present  dark 
night  of  general  apostasy  has  this  new  star  appeared  in  our  northern 
hemisphere,  to  guide  and  comfort  the  bewildered  traveller  on  his  way  to 
Bethlehem. 

It  is  further  to  be  remarked  on  our  Author's  writings,  that  the  repre 
sentation  he  therein  gives  us  of  the  heavenly  kingdom,  sets  before  us 
that  world  of  desires  so  objectively  to  the  human  intellect  and  reason, 
nay,  even  to  our  sensible  apprehension,  as  to  accommodate  the  descrip 
tion  of  it  to  the  clear  ideas  of  our  minds,  whether  they  be  called  innate, 
acquired,  or  (as  he  pronounces  them)  influx! ve  from  the  spiritual  world. 
He  gives  us  to  know,  from  ocular  experience,  that  heaven  is  not  so  dull 
a  place  as  some  foolishly  suppose  it,  who  having  no  ideas  of  it,  so  neither 
desire  to  have  any ;  and  this  through  a  superstitious  fear,  in  some,  of 
profaning  the  subject  by  any  association  of  natural  ideas :  whereas  nature, 
in  the  state  of  man's  innocence,  was  constituted  a  fair  representation  of 
the  first  or  lowest  heaven ;  and  though  it  be  now  sadly  corrupted  and 
deformed  through  the  entrance  and  dominion  of  sin,  yet  as  far  as  we  can 
separate  the  evil  from  the  good,  so  far  it  adumbrates  to  us  celestial 
things  ;  nay,  even  the  art  and  ingenuity  of  man,  as  displayed  in  works  of 
nature,  is  a  ray  of  the  divine  skill  manifested  in  the  human  mind.  Thus 
Bezaleel  and  Aholiab  are  said  to  have  wrought  curious  work  for  the  ser 
vice  of  the  sanctuary,  by  wisdom  and  understanding  given  them  from 
the  Lord.*  If,  then,  we  receive  innocent  satisfaction  here  from  viewing 
beautiful  houses  and  gardens,  why  should  we  be  so  averse  from  thinking 
that  there  are  celestial  mansions  and  paradises  in  the  kingdom  of  our 
Father?  Does  music  delight  us  ?  Why  may  we  not  hope  to  be  enter 
tained  with  more  ravishing  harmony  from  the  vocal  and  instrumental 
melody  of  the  angels  in  heaven  ?  How  cheering  both  to  the  mind  and 
senses,  and  also  helpful  to  pious  meditations  in  good  men,  are  the  sweetly 
variegated  scenes  of  nature  in  the  prime  of  thtf  year !  And  can  we  be 
unwilling  to  believe  that  corresponding  heavenly  scenes  are  provided  for 
the  delectation  of  departed  happy  souls  in  the  land  of  bliss  ?  especially 
•when  we  understand  (as  understand  we  may)  thai  all  that  is  truly  pleas 
ing,  beautiful,  and  harmonious  in  nature,  is  by  influx  from  the  spiritual 
into  the  natural  world  ;  in  which  latter,  archetypal  glories  are  faintly 
represented  to  us  by  earthly  images.  It  was  a  profane  saying  of  a  well- 
known  jester  and  epicure,  who  was  also  a  celebrated  performer  on  the 
Stage,  that,  "  as  to  heaven,  he  had  no  great  longing  foi  the  place,  as  he 
could  not  see  what  great  pleasure  there  could  be  in  sitting  forever  on  a 
cloud,  singing  psalms."  But  had  that  person  reflected,  that  heaven  or 
hell  must  be  the  everlasting  portion  of  every  one  in  th'  other  world  ; 
and,  had  he  been  acquainted  with  our  Author's  writings  ;  he  would  not 
have  treated  the  glories  of  the  place  with  such  ludicrous  profaneness,f 
but  have  thought,  and  spoken,  and  lived,  better  than  he  did ;  nay,  he 
might  have  wished  his  lot  to  be  there,  even  from  a  principle  of  epicurism, 
in  a  certain  sense.  For  all  spiritual  beings  must  have  spirtual  senses  ; 

*  Exod.  xxxvi.  1. 

t  For  he  would  then  have  kr.)wn  that  th  5  employments  and  joys  ot  hecvm  do  not 
consist  in  an  eternal  round  of  prayer  am'  psulmody ;  as  is  abuiiduut'  v  uhown  m  the 
following  work. — Ar. 


BY   THE  REV.   T.   HARTLEY.  XX? 

and  if  in  heaven,  those  senses  must  be  gratified  with  delights  adapted 
thereto :  but  where  any  one  is  so  grossly  sensual,  as  to  place  the  supreme 
felicity  of  a  spirit  in  such  gratifications  as  suit  only  with  the  corporeal 
part  of  our  present  degraded  nature,  may  it  not  be  said  of  such  a  one. 
that  he  has  degraded  it  still  lower,  even  to  the  level  of  an  ass  in  his  un 
derstanding,  and  to  that  of  a  swine  by  his  affections?  The  work  before 
us  will  help  the  reader  to  very  exalted  conceptions  of  the  heavenly  king 
dom,  even  as  to  those  particular  beatitudes  which  are  most  nearly  accom 
modated  to  the  ideas  of  sense ;  and  he  may  also  therein  learn,  that  all  th« 
relative  duties,  all  the  social  virtues,  and  all  the  tender  affections,  that 
give  consistence  and  harmony  to  society  and  do  honor  to  humanity,  find 
place  and  exercise,  in  the  utmost  purity,  in  those  delectable  abodes, 
where  every  thing  that  can  delight  the  eye  or  rejoice  the  heart,  entertain 
the  imagination  or  exalt  the  understanding,  conspires  with  innocence, 
love,  joy,  and  peace,  to  bless  the  spirits  of  just  men  made  perfect,  and 
tc  make  glad  the  city  of  our  God. 

Such,  dear  reader,  and  so  excellent,  are  the  things  here  offered  for 
thine  entertainment  and  instruction  by  this  wonderful  traveller.  But  if, 
after  all,  thou  canst  not  read  him  as  the  enlightened  seer,  and  the  extras 
ordinary  messenger  of  important  news  from  the  other  world,  read  him  as 
the  Christian  divine,  and  sage  interpreter  of  the  Scriptures ;  read  him 
as  the  judicious  moralist,  and  acute  metaphysician;  or  read  him  as 
the  profound  philosopher :  or  if  he  cannot  please  thee  in  either  of  these 
characters,  read  him,  at  least,  as  the  ingenious  author  of  a  divine 
romance.  But  if  neither  as  such  he  can  give  thee  content,  I  have  only  to 
add :  Go  thy  way,  and  leave  the  book  to  such,  as  know  how  to  make  a 
better  use  of  it.  And  such,  I  trust,  are  not  a  few  among  the  serious ; 
being  willing  to  hope,  for  the  honor  of  our  country,  that  if  such  a 
ludicrous  representation  of  hell  as  passes  under  the  title  of  the  Visions  of 
Don  Quevedo,  could  make  its  way  amongst  us  through  no  less  than  tea 
editions,  there  will  not  be  wanting  in  the  land  a  sufficient  number  of 
persons  of  sober  reflection  and  contemplative  minds,  to  give  all  due 
encouragement  to  a  work  so  well  calculated,  as  this  is,  to  promote  true 
wisdom  and  godliness,  by  credible  testimony  to  the  realities  of  the  world 
of  spirits,  and  to  the  respective  states  and  conditions  of  departed  souls. 

As  to  the  persons  concerned  in  translating  and  conducting  the  publica 
tion  of  the  following  extraordinary  work,  I  may  venture  to  say,  that  they 
deserve  well  of  the  public,  as  far  as  the  most  disinterested  pains  and 
benevolent  intentions  can  justify  the  expression:  and  though  we  are  far 
from  obtruding  the  contents  of  this  book  on  any,  as  demanding  an 
implicit  faith  therein,  yet  we  cannot  but  zealously  recommend  them  to 
the  most  serious  attention  of  those  who  are  qualified  to  receive  them,  as 
subjects  of  the  greatest  importance,  high  as  heaven  and  deep  as  hell, 
and  comprehending  all  that  is  within  us,  and  without  us ;  as  a  key  that 
unlocks  all  worlds,  and  opens  to  us  wonderful  mysteries  both  in  nature 
and  grace;  as  displaying  many  hidden  secrets  of  time  and  eternity,  and 
acquainting  us  with  the  laws  of  the  spiritual  worlds ;  as  leading  us  from 
heaven  to  heaven,  and  bringing  u»,  as  it  were,  into  the  company  of 
angels,  nay,  into  the  presence  chamber  of  the  King  of  saints,  and  Lord 
of  glory.  In  a  word,  whatever  is  most  desirable  to  know,  v  hatever  is 
most  deserving  our  affections,  and  whatever  is  most  interesting  in 


XXVI  PKEFACE 

things  pertaining  to  salvation ;  all  this  is  the  subject  of  the  following 
volume. 

We  are  not  unprepared  for  the  opposition  that  may  be  expected  to 
any  fresh  discoveries  of  truth  ;  especially,  as  has  been  observed  before, 
where  the  credit  or  interest  of  any  considerable  profession  or  body  of 
men  is  concerned.  Established  doctrines  and  opinions  are  considered  as 
sacred,  and  the  sanction  of  custom  gives  them,  with  many,  the  firmness 
of  a  rock ;  as  is  known  to  have  been  the  case  in  physic,  astronomy,  and 
natural  philosophy,  in  which  truth,  though  supported  by  the  evidence  of 
demonstration,  has  scarcely  been  able  to  make  its  way  in  a  century. 
Besides,  the  pride  of  learning  is  strong  on  the  side  of  established  insti 
tutes  ;  and  for  men  to  part  with  what  they  have  been  building  up  with 
much  study  and  pains  for  a  great  part  of  their  lives,  is  a  mortifying  con 
sideration  ;  they  are  startled  at  the  thoughts  of  becoming  thus  poor,  and 
some  would  be  as  willing  to  part  with  their  lives  as  with  their  acquisitions 
of  this  kind ;  and  hence  it  is,  that  we  read  of  so  many  martyrs  to  error 
and  folly  in  all  ages.  These  things  considered,  we  are  not  to  wonder 
that  our  author's  publications  have  met  with  no  better  encouragement 
hitherto  in  his  own  country  (as  is  usually  the  case  with  prophets),  we 
being  informed  some  time  ago  by  a  worthy  merchant  residing  at  Gotten- 
burg,  that  but  few  of  the  clergy  (as  far  as  had  come  to  his  knowledge) 
had  there  received  them ;  and  that  the  Reverend  Dr.  Beyer,  a  learned 
man,  and  professor  in  divinity  in  that  university,  had  suffered  much 
persecution  for  adopting  and  propagating  the  truths  contained  in  his 
writings,  and  was  not  suffered  to  print  his  explication  and  defence  of 
them  in  Sweden.*  But,  to  the  honor  of  our  constitution,  we  can  as  yet 
call  the  liberty  of  the  press  (and  a  liberty  within  the  bounds  of  decency 
may  it  always  be)  the  privilege  of  Englishmen,  and  therefore  may  reason 
ably  hope  for  better  success  to  our  author's  writings  in  this  land  of 
freedom ;  not  that  we  expect  any  encouragement  on  their  behalf  from 
our  Pharisees  and  bigots  of  any  denomination,  for  they  are  the  same 
everywhere  ;  but  our  hopes  are  from  men  of  unprejudiced  minds,  dead  to 
self  and  the  world,  of  a  simplified  understanding,  and  such  as  are  friends 
to  wisdom  wherever  they  find  her;  in  a  word,  whose  spirit  harmonizes 
with  truth,  and  whose  hearts  are  in  unison  with  heavenly  things. 

I  cannot  think  of  concluding  this  preface  without  speaking  somewhat 
particularly  to  a  point  of  doctrine,  the  knowledge  of  which  is  the  more 
necessary  to  the  reader  for  the  right  understanding  of  the  author's 
writings,  as,  in  the  vast  variety  of  subjects  and  new  discoveries  that  he 
presents  to  us,  it  has  a  principal  connection  with  most  of  them  ;  nay,  is 
the  true  key  in  his  hand  that  opens  the  secrets  of  the  visible  and  invisible 
worlds,  explains  man  to  himself,  and  also  reveals  the  spiritual  sense  of 
the  Sacred  Writings.  The  doctrine  I  am  here  speaking  of  is  that  of 
correspondence. 

Correspondence,  in  a  philosophical  sense,  is  a  kind  of  analogy  that  one 
thing  bears  to  another,  or  the  manner  in  which  one  thing  represents, 
images,  or  answers  to  another ;  and  this  doctrine,  as  it  refers  to  things  in 
heaven  and  in  earth,  according  to  their  natural  relations,  is  given  us  in 
the  following  adage  of  the  unowned  Hermes  Trismegistus : — Omnia 

*  It  is  to  be  recollected  that  this  was  written  in  the  year  1778;  since  which 
the  number  of  friends  to  tho  truth  in  Sweden  has  very  greatly  increased.— JV. 


BY   THE   REV.    T.    HARTLEY. 

guce  in  ccelis,  sunt  in  terris  terrestri  modo  ;  omnia  quce  in  terris,  sunt  in 
cazlis  ccelesti  modo* 

This  natural  or  material  world,  in  which  we  live  as  to  the  body,  pro 
ceeds  derivatively  from  the  spiritual  world,  and  subsists  by  continual 
influx  from  it :  it  is  a  spiritual  thing  formed  into  a  palpable  and  material 
thing,  as  an  essence  clothing  itself  with  a  form,  or  as  a  soul  making  to 
itself  a  body.  Therefore  this  world,  and  all  things  in  it,  as  far  as  they 
stand  in  the  divine  order,  correspond  to  heaven  and  heavenly  things  ;  but 
now  (through  the  fall  of  man)  standing  in  evil  as  well  as  good,  the  dark, 
evil,  or  hellish  world  has  gained  a  form  in  outward  nature.  Hence  it  is, 
that  so  many  evil  men,  evil  beasts,  and  poisonous  things,  together  with 
all  the  disorders  in  the  natural  world,  bear  its  impressions  and  properties, 
and  make  this  world  a  kind  of  torment-house  to  us.  Man,  considered  in 
himself,  is  a  little  image  of  heaven  or  hell,  and  also  of  this  outward 
world,  which  no  other  being  is ;  and  therefore  he  is  the  most  wonderful 
of  all  God's  creatures.  At  death,  he  puts  off  his  part  in  this  material  king 
dom,  and  passes  into  one  of  the  other  two,  being  its  servant  to  which  he 
obeys  or  unites  himself  here  by  his  will  and  affections  ;  and  therefore  he  is 
eommanded  to  set  his  "  affections  on  things  above,"f  as  they  constitute 
the  band  of  union  betwixt  heaven  or  hell  and  the  soul  of  man.  These 
three  worlds  may  be  called  principles ;  as,  first,  the  light  or  heavenly 
world  ;  secondly,  the  dark  or  hellish  world  ;  and  thirdly,  this  natural  .or 
material  world ;  and  man's  reasoning  faculty  stands  in  the  centre  of  the 
three,  and  receives  impressions  from  each,  as  it  turns  to  one  or  other  of 
them,  then  speculates  on  the  materials  it  derives  thence,  and  contends 
for  or  against  right  and  truth,  even  as  the  affections  are  set,  for  these 
bias,  lead,  or  bribe  it ;  and  therefore,  if  reason  be  not  enlightened  from 
above,  under  the  conduct  of  good  affections,  it  is  a  mere  mercenary, 
ready  to  enlist  on  any  side. 

The  human  nature  was  so  almost  universally  corrupted  at  the  time  ot 
our  Saviour's  advent  in  the  flesh,  that  unless  Jesus  Christ  had  come  into 
the  world  when  He  did,  to  restore  the  heavenly  principle  of  light  and 
grace,  or  truth  and  goodness,  through  the  medium  of  His  Humanity  (all 
immediate  communication  between  God  and  the  soul  being  well  nigh 
ceased),  the  human  race  must  have  perished,  by  falling  irrecoverably 
into  the  evil  principle,  to  the  utter  extinction  of  truth,  and  the  loss  of  all 
free-will  to  good ;  but  by  the  entrance  of  this  Divine  Friend  into  the 
human  nature,  He  opened  the  closed  gate  of  communication  between 
heaven  and  earth,  God  and  the  soul,  and  so  became  our  great  Mediator 
and  gracious  Redeemer.  But  still  we  are  at  liberty  to  receive  or  reject 
Him  as  our  sanctification  and  complete  redemption ;  for  man  can  only  be 
saved  consistently  with  choice  and  free-will. 

Men  had  lost  the  true  original  language  of  nature  (which  expressed 
things  according  to  their  qualities  and  properties)  before  the  flood,  even 
so  much  of  it  as  remained  among  the  posterity  of  Seth  and  Enoch  for  a 
considerable  time ;  ;md  this  ignorance  they  fell  into  on  their  losing  the 
knowledge  of  nature  in  its  correspondence  to  divine  and  heavenly  things; 
for  nature  in  its  proper  order,  as  observed  before,  is  the  book  of  God; 

*  Att  things  which  are  in  the  heavens  cxi#t  also  ir.  the  earth  in  an  earthly  manner. 
9/nd  all  thvr»i*t  which  are  in  the  earth  exist  also  in.  the  Jieavens  in  a  heaoenly  manner. 
i  Col.  iii.  2. 


XXV111  PREFACE 


and  exhibits  spiritual  things  in  material  forms.  In  the  room,  therefore, 
of  this,  was  substituted  a  language  by  letters  and  reading  in  books,  to 
help  him  this  way  for  attaining  to  divine  knowledge,  as  rudiments  leading 
thereto  in  our  present  state  of  ignorance,  in  which  literature  is  mistaken 
by  most  for  wisdom  itself :  however,  the  door  was  and  still  is  open  for 
immediate  heavenly  communications ;  but  through  unbelief,  earthly- 
mindedness,  and  other  sad  impediments,  few  at  this  time  are  qualified  for 
so  high  a  privilege. 

The  early  ancients  after  the  flood  had  a  knowledge  of  correspondence 
derived  down  to  them  by  tradition,  though  without  any  perception  of  it 
in  themselves :  and  it  remained  longest  among  the  Egyptians,  of  which 
their  hieroglyphics  or  sabred  sculptures  were  a  principal  part ;  but  by 
degrees  they  became  so  far  corrupted  and  blind,  as  to  lose  sight  of  the 
things  represented,  and  to  worship  their  representatives  or  images. 
Hence  the  original  of  their  foolish  idolatry  of  beasts,  birds,  fishes,  and 
vegetables.  Our  enlightened  author,  had  he  lived  longer,  designed,  as 
he  told  me,  to  give  us  the  key  to  the  ancient  hieroglyphical  learning, 
saying  at  the  same  time,  that  none  but  himself  could  do  it ;  but  this  he 
did  not  live  to  publish. 

The  knowledge  of  correspondence  is  now  almost  entirely  lost,  especially 
in  Europe,  where  even  the  name  is  little  understood  ;  and  this  is  one 
main  cause  of  the  obscurity  of  the  Scriptures  of  the  Old  Testament, 
which  were  wholly  written  by  the  rules  of  this  science ;  nay,  man  also, 
as  an  image  of  the  spiritual  and  natural  worlds,  contains  in  himself  the 
correspondences  of  both,  of  the  former  in  his  interior,  and  of  the  latter  in 
his  exterior  or  bodily  part,  and  so  is  called  the  microcosm,  or  little  world. 
Thus  for  example ;  all  the  organs  of  his  senses,  his  features,  bowels,  and 
vessels,  even  to  the  minutest  vein  and  nerve,  correspond  to  something  in 
the  soul  or  spiritual  part.  On  the  other  hand,  the  affections  and  passions 
of  the  mind  represent  themselves  naturally  in  the  face  and  features,  so 
that  the  countenance  would  be  the  natural  index  to  the  mind,  were  men 
in  a  state  of  simplicity,  without  guile  and  dissimulation ;  and  yet,  as 
matters  stand  at  present,  so  much  still  appears  of  the  mind,  in  the  corre 
spondent  features  of  the  face,  as  to  serve  for  a  type,  signature,  or  impres 
sion  thereof.  Thus  love,  hatred,  hope,  fear,  joy,  sorrow,  assent,  contempt, 
surprise,  &c.,  do  naturally,  and  often  involuntarily,  manifest  themselves 
in  the  visage ;  in  like  manner  the  will,  by  the  actions  and  motions  of  the 
body ;  the  understanding  expresses  itself  in  the  speech,  and  the  affections 
in  the  tone  of  voice ;  and  all  these  by  influx  from  within,  and  corre 
spondence  from  without ;  and  as  the  features  correspond  to  the  affec 
tions,  so  does  the  eye  to  the  intellect,  the  nose  to  the  faculty  of  discerning, 
and  the  ears  to  attention  and  obedience ;  accordingly  we  use  the  word 
quick- sighted,  to  signify  a  ready  apprehension;  and  penetration  or  dis 
cernment  is  sometimes  expressed  by  smelling  a  thing  out ;  and  to  hearken, 
in  Scripture,  means  to  obey.  Be  it  likewise  observed,  that  the  heart 
corresponds  to  sincerity  of  love  ;  the  loins,  &c.,  to  conjugal  affection  ;  the 
hands  and  fingers  to  operation,  &c. ;  and  so  much  of  the  language  of 
nature  still  remains,  ns  to  express  by  these  outward  representatives  the 
corresponding  powers,  passions,  and  affections  of  the  soul,  which  influ 
ences  and  actuates  these  several  members  and  parts ;  as  every  one 
experiences.  And  as  the  body  in  its  several  parts  and  offices  corresponds 


BY   THE   REV.   T.    HARTLEY.  XXIX 

to  the  soul  and  its  operations,  so  does  ihe  soul  in  its  several  faculties  and 
powers  to  the  heavenly  world  in  all  things  good,  and  to  the  hellish  world 
in  all  things  evil.  Thus  wisdom,  love,  purity,  innocence,  &c.,  have  refer 
ence  to  the  celestial  kingdom,  as  being  communications  by  influx  from 
thence ;  and  therefore  it  is  that  heaven  bears  a  near  analogy  to  man  (as 
standing  in  his  right  order),  and  is  called  by  our  author  The  Grand 
Man  :  for  the  human  form  is  the  most  perfect  of  all,  and,  accordingly, 
God  assumed  it  in  condescension  to  man,*  represents  Himself  to  us  by 
it,  and  manifests  Himself  in  it,  at  times,  to  the  holy  angels :  so  likewise 
the  angelical  societies,  according  to  their  distinguishing  qualities  and 
excellence,  bear  a  particular  relation  to  this  or  that  part  of  the  human 
form.  Thus,  as  our  author  informs  us,  one  society  corresponds  to,  or  is 
in,  the  province  of  the  head,  and  they  are  such  as  excel  in  wisdom ; 
another  to  the  heart,  being  such  as  excel  in  love ;  and  some  to  the  arms, 
as  being  of  superior  strength  ;  and  so  on.  Thus,  as  the  body  corresponds 
to  the  soul-,  so  the  soul,  in  its  true  state  and  order,  corresponds  to  heaven, 
and  heaven  to  God,  who  is  the  only  original  fountain  of  goodness  and 
truth,  of  all  blessedness  and  perfection ;  from  whom  they  descend,  in 
their  different  kinds  and  degrees,  through  the  heavenly  and  spiritual 
worlds,  down  to  this  last  and  lowest  form  of  creation,  the  earth  in  which 
we  now  dwell. 

The  earth  likewise,  in  its  different  kingdoms,  animal,  vegetable,  and 
mineral,  corresponds  to  things  in  the  spiritual  world.  Thus  not  only 
the  beasts  of  the  field,  and  the  birds  of  the  air,  according  to  their  dif 
ferent  properties,  have  a  representative  meaning  in  Scripture,  but  also 
trees  and  plants  of  various  kinds ;  so,  in  particular,  those  of  the  aromatic 
kind,  as  also  the  olive,  the  vine,  and  the  cedar,  do  figure  divine  gifts  and 
graces,  and  other  rare  endowments  in  the  human  heart  and  mind ;  and 
in  like  manner,  gold,  silver,  precious  stones,  and  other  particulars  of  rich 
furniture  in  the  tabernacle  and  temple,  are  mentioned  in  Scripture  with  a 
corresponding  reference  to  goodness,  truth,  purity  of  affection,  holiness, 
&c. :  and  so  the  wisest  interpreters  have  expounded  them,  and  this  not 
by  arbitrary  significations,  but  as  outward  proper  signs  of  things  inward 
and  spiritual.  Thus  all  nature  is  a  theatre  of  divine  wonders,  repre 
sentative  of  the  invisible  world  to  such  as  are  of  a  right  understanding 
and  discernment ;  as  our  author  has  exemplified  in  a  thousand  instances. 
It  is  hoped,  that  what  has  been  here  offered  on  the  subject  of  correspond 
ence,  will  be  found  useful  to  such  as  are  in  a  disposition  to  give  the  fol 
lowing  work  an  attentive  perusal. 

From  the  great  variety  of  important  subjects  and  discoveries  to  be 
met  with  in  our  Author's  writings,  I  cannot  refrain  from  observing  on 
one  more,  as  deserving  our  particular  regard,  as  also  to  prepare  the 
reader  for  what  he  is  to  meet  with  in  this  volume,  viz.,  the  doctrine  of 
the  intermediate  state  of  departed  souls,  called  here  the  World  of  Spirits, 
as  being  that  in  which  they  all  meet  after  death  (except  a  very  few,  who 
pass  directly  to  heaven  or  hell),  in  order  to  their  last  preparation  for  final 

*  We  arc  not  to  understand  by  this  expression  that  the  Lord  was  not  iu  a  human 
form  prior  to  the  incarnation ;  what  Ho  then  assumed  in  condescension  to  man,  or  for 
our  redemption,  was  the  human  nature  in  last  or  lowest  principles,  iw  lie  had  always 
'been  a  Man  in  first  principles ;  man  being  a  man,  and  in  a  h  itnan  form,  from  Hun, 
being  created  after  His  image  and  likeness. — N. 


XXX  PREFACE 

bliss  of  misery.  This  doctrine  has  long  been  received  in  the  «;hur;h,  and 
revealed  to  many  by  their  departed  friends ;  but  having  been  much 
disfigured  and  misrepresented,  like  some  other  truths,  by  erroneous 
additions  and  lucrative  figments  in  the  church  of  Rome,  it  was  not  admit 
ted  by  our  first  Reformers,  who,  instead  of  reforming  the  doctrine,  totally 
rejected  it,  under  the  opprobrious  name  of  a  Popish  purgatory  ;  how 
ever,  it  has  been  retained  by  most  of  the  spiritual,  otherwise  called  mystic 
writers,  in  all  churches,  and  I  have  seen  a  judicious  defence  of  it  by  the 
Hon.  Archibald  Campbell  in  our  own ;  but  the  book,  I  believe,  is  scarce. 
Sure  it  is,  that  as  far  as  our  Author's  credit  and  authority  extend,  the 
truth  of  the  doctrine  will  not  be  questioned,  as  he  relates  that  he  had 
frequent  translations  of  spirit  to  that  intermediate  world,  and  had  there 
seer,  and  conversed  with  most,  if  not  all,  his  departed  friends  and  ac 
quaintance,  besides  a  great  number  of  others,  to  the  amount  of  very  many 
thousands.  In  this  intermediate  world,  the  good  spirits  are  gradually 
purified  from  all  the  stains  and  defilements  of  sin  which  they  had  con 
tracted  in  this  world ;  whilst  the  good  principle  predominating  in  them 
takes  full  possession  of  all  their  faculties  and  powers,  confirms  them  in 
good  habits,  and  renders  them  meet  to  be  partakers  of  heavenly  joys  ;  on 
which  they  are  translated  to  heaven :  on  the  other  hand,  the  bad  spirits 
are  gradually  divested  of  those  superficial  and  apparent  virtues,  and  all 
that  adventitious,  external  good,  which  before  had  served  as  covers  to  the 
evil  principle  within,  which  now  predominates  without  reserve  or  control, 
confirming  them  in  their  evil  habits,  and  their  repugnancy  to  all  good ; 
which  being  effected,  they  precipitate  themselves  into  the  infernal  pit,  to 
join  company  with  such  as  are  like  themselves.  Thus  what  is  a  state  of 
purification  to  the  good,  is  to  bad  spirits  a  state  of  separation  of  all 
extraneous  good  from  that  radical  evil  which  constitutes  the  essence  of 
their  nature. 

Now  this  doctrine  appears  consonant,  first,  to  reason,  as  it  accords 
with  the  tenor  of  the  divine  administration  in  the  government  of  this 
world,  in  which  all  things  proceed  to  their  limit  or  completion  in  a  reg 
ular  and  gradual  process.  Secondly,  it  is  consonant  to  religion,  as  il 
vindicates  the  divine  attributes  from  all  imputation  of  undue  severity, 
by  laying  man's  destruction  at  the  proper  door,  and  as  the  inevitable 
consequence  of  his  own  free  choice.  Thirdly,  this  doctrine  yields  con 
solation  to  the  humble  pious  Christian,  as  the  time  of  his  departure 
draws  nigh.  Few  such,  upon  a  strict  examination  of  themselves,  are  so 
well  satisfied  with  their  state,  as  to  find  nothing  lacking,  but  that  they  are 
already  fitly  qualified  for  the  society  of  the  holy  angels  ;  whereas  the  be 
lief  that  an  intermediate  state  is  appointed,  wherein  everything  that  now 
hindereth  shall  be  removed  out  of  the  way,  and  their  souls  purified  from 
every  pollution  and  spot  contracted  by  their  union  with  this  fleshly  na 
ture,  through  the  prevailing  power  and  energy  of  the  divine  principle 
within  them,  and  so  bringing  them  into  the  state  of  just  men  made  per 
fect,  is  a  consideration  well  calculated  to  afford  them  comfort,  and  enable 
them  to  meet  their  change  with  a  holy  confidence. 

If  this  be  so,  and  that  the  same  intermediate  state  which  purifies  the 
good  spirits  leaves  the  bad  under  the  total  dominion  of  evil  by  their  own 
free  choice,  that  so  both  may  be  possessed  by  their  own  proper  principle 
respectively,  and  go  to  their  own  proper  place  ;  how  say  some,  that  tha 


BY   TIIE   EEV.   T.    HARTLEY.  XXXI 

devils  will  be  eventually  transformed  into  angels  of  light,  at  a  certain 
time  appointed  by  the  Father?  We  desire  here  to  oppose,  \uth  the 
greatest  tenderness,  a  doctrine  which  we  have  heretofore  judged  favora 
bly  of,  and  modestly  to  offer  the  reasons  of  our  present  dissent,  wishing 
rather  that  we  could  agree  with  some  excellent  men  on  the  other  side  of 
the  question:  but  human  wishes  are  no  rule  of  the  divine  proceedings, 
and  even  charity  must  be  directed  by  the  principle  of  truth,  and  the 
established  laws  and  nature  of  things.  We  find  ourselves  called  upon  to 
offer  a  few  observations  on  this  subject,  at  a  time  when  there  is  much 
reason  to  believe,  that  many  have  revived  this  doctrine  more  to  quiet 
their  fears,  and  to  lull  them  into  a  false  peace,  than  from  any  conviction 
of  their  understanding ;  whereas  they  may  be  supplied  with  a  much 
surer  remedy  against  those  fears  in  the  comfortable  promises  to  the  truly 
penitent  delivered  in  the  gospel  of  our  most  compassionate  Saviour, 
whose  last  declaration  to  His  disciples  before  His  ascension  was,  "  That 
repentance  and  remission  of  sins  should  be  preached  in  His  name  among 
all  nations."* 

It  is  evident  that  the  plainest  Scriptures  (and  such  we  are  to  go  by) 
are  against  the  doctrine  before  mentioned ;  and  that  the  same  force  ot 
words  that  is  therein  used  to  express  the  eternal  happiness  of  those  that 
are  saved,  is  also  made  use  of  to  express  the  eternity  of  their  state  who 
are  lost.  But  the  advocates  for  that  side  of  the  question  rest  their  plea, 
and  the  stress  of  their  argument,  on  the  foot  of  Divine  Mercy ;  and  God 
forbid  that  we  should  go  about  to  straiten  that  mercy  towards  others 
(though  even  devils),  to  which  the  very  best  of  us  stand  indebted  both 
for  all  we  have,  and  all  we  have  to  hope  for ;  and  did  the  matter  of  the 
question  turn  merely  upon  mercy,  in  like  manner  as  a  gaol-delivery  de 
pends  on  the  arbitrary  clemency  of  an  earthly  prince,  I  doubt  not,  that 
either  one  single  soul  would  not  go  to  hell,  or  if  any,  that  a  host  of  angels 
would  be  sent  thither  with  a  message  of  mercy  ;  nay,  if  necessary  to  their 
salvation,  that  even  Jesus  Christ  Himself  would  condescend  so  far,  as  to 
visit  those  unhappy  prisoners  with  a  free  offer  of  peace  and  reconcilia 
tion  for  their  redemption.  But  here  it  must  be  observed,  that  mercy 
misunderstood  and  misapplied,  is  no  other  than  man's  own  false  idea  of 
mercy.  God's  mercy  in  regard  to  man. respects  him  as  a  creature  that 
He  has  endowed  with  freedom  of  will,  and  whose  happiness  or  misery 
depends  on  the  right  or  wrong  direction  of  his  choice  and  affections,  by 
which  he  becomes  capable  or  incapable  of  the  Divine  Mercy.  Now  to 
compel  such  a  creature,  is  to  undo  him,  to  unmake  him  what  he  is  ;  and 
therefore  mercy,  with  regard  to  him,  is  to  provide  for  him  such  means 
and  motives  as  may  influence  his  understanding,  will,  and  affections,  to 
.what  is  good,  as  his  free  choice.  Now,  through  the  mercy  of  God, 
every  thing  is  done  in  this  life  (which  is  man's  only  state  of  probation)  in 
order  to  this  end,  though  man  knoweth  it  not;  how  then  are  we  to  ex 
pect,  that  any  means  of  this  kind  should  be  more  effectual  in  the  other 
world,  wherein  all  tilings  are  represented  to  us  as  unchangeable,  where 
the  tree  lieth  as  it  falls,  for  heaven  or  hell  ?  Praised  be  the  name  of  the 
Lord,  for  his  mercy  endureth  forever !  And  as  it  is  infinite,  so  it  extends 
to  all  possible  cases  :  but  to  make  us  good,  that  we  may  be  qualified  for 
happiness  against  our  will,  is  no  possible  case,  seeing  that  to  be  good,  is 

*  Luke  xxiv.  47. 


XXX11  PREFACE 

to  will  good  with  desire  and  affection,  which  the  self-hardened  and  im 
penitent  are  averse  to,  and  therefore  render  themselves  unreceptive  of 
mercy.  Now  the  very  idea  of  diabolism  carries  in  it  repugnance  and 
hatred  to  God  and  goodness,  and  consequently  the  greatest  contrariety 
to  the  possibility  of  conversion.  Were  it  otherwise,  and  that  the  most 
malignant  spirit  in  hell  could  sincerely  say,  "  Lord,  I  am  weary  and 
ashamed  of  this  evil  nature,  and  sorry  for  the  sins  that  have  brought  me 
into  it ;  O  help  and  deliver  me,  through  Thy  mercy,  from  it,  that  I  may 
be  converted,  and  become  Thy  servant !"  in  this  case,  he  would  instantly 
cease  to  be  a  devil,  and  become  an  object  of  the  Divine  Mercy ;  but  re 
pentance,  prayer,  and  the  desire  of  good,  is  all  from  the  grace  of  God, 
and  can  in  no  wise  dwell  in  those  who  are  the  willing  servants  of  sin,  and 
therefore  only  free  from,  not  to,  righteousness.* 

It  is  supposed  by  some,  that  length  of  suffering  will  at  last  subdue  the 
reluctance  of  the  will,  melt  the  heart  into  tenderness,  and  turn  the  worst 
of  evil  spirits  to  repentance  and  supplication  for  pardoning  mercy,  and 
qualify  them  for  it ;  but  this,  as  just  now  observed,  is  the  sole  effect  of 
that  grace  which  they  are  not  admissive  of,  and  is  not  the  effect  of  suf 
fering,  which  has  no  such  power  belonging  to  it ;  but  has  its  different 
effects  relative  to  the  different  states  of  those  who  are  the  subjects  of  its 
operation.  Thus  we  see,  that  as  the  same  fire  which  melts  the  wax, 
hardens  the  clay,  so  the  sharpest  sufferings  have  contrary  effects  on 
different  persons.  They  who  have  any  remnant  of  grace  in  their  inmost 
soul  (however  unrighteous  they  have  been  outwardly),  any  spark  of  the 
divine  life  still  remaining  in  their  interior,  are  softened  and  ameliorated 
by  them,  and  become  obedient  to  the  heavenly  voice  that  cries  within 
them,  "  Why  will  ye  die  ?  Turn  unto  the  Lord,  that  iniquity  may 
not  be  your  ruin  :"  whilst  the  obdurate  and  impenitent  say  in  their 
hearts  with  Pharaoh,  "  Who  is  the  Lord,  that  we  should  obey  him  ?" 
and  turn  that  punishment  which  should  be  for  their  amendment  into 
the  occasion  of  their  blasphemy  and  despair.  I  desire  not  to  strain  any 
argument  beyond  its  proper  strength  against  an  hypothesis,  which  I  find 
myself  more  ready  to  receive,  upon  any  satisfactory  grounds,  than  to 
reject :  but  let  truth  be  ever  held  sacred  and  inviolable,  whether  it  be  ac 
cording  or  contrary  to  our  natural  inclinations  and  wishes :  nor  let  that 
be  called  a  want  of  charity,  where  charity  is  not  concerned,  or  would 
~,uffer  perversion  and  abuse. 

We  are  encouraged  to  hope,  that  many  things  which  have  been 
offered  in  the  course  of  this  Preface  will  be  found  properly  introductory 
to  the  following  volume ;  and  shall  now  conclude  it  with  two  or  three 
short  remarks  to  the  serious  reader,  as  no  other  is  capable  of  reaping 
any  benefit  from  our  author's  writings ;  nor  to  others  have  we  any  thing 
to  say,  unless  it  be  to  caution  them  against  treating  with  derision  or 
scurrility  such  matter  as  they  may  be  more  nearly  concerned  in  than 
they  at  present  suppose.  Even  the  very  dreams  of  good  men,  in  relation 
to  the  things  of  the  other  world,  have  at  times  something  divine  in  them, 
and  are  not  lightly  to  be  regarded :  but  where  such  communicate  to  us 
important  instructions  and  discoveries  as  by  commission,  and  from  their 
own  experience,  and  that  with  deliberation,  consistency,  and  clearness, 
they  demand  our  attention  and  reverence.  And  here  it  is  to  be  observed, 

*  Rom.  iv.  20. 


BY   THE   REV.   T.   HAKTLEY.  XXX111 

that  what  this  Author  has  published  to  the  world  concerning  the  states 
of  departed  souls  respectively,  the  laws  of  the  invisible  worlds,  and  a 
thousand  particular  circumstances  belonging  thereto,  appear  such  as 
could  never  enter  into  heart  of  man  to  conceive,  unless  they  had  been 
given  to  him  from  above,  and  also  carry  something  of  an  internal  evidence 
along  with  them,  as  soon  as  they  are  received  by  a  serious  mind ;  for, 
after  all,  it  is  more  the  right  temper  and  disposition  of  the  mind,  than  its 
sagacity,  that  gives  us  to  see  these  things  in  their  proper  light.  It  is 
every  wise  man's  care  to  guard  against  a  stubborn  incredulity  on  the  one 
hand,  as  well  as  against  any  delusion  that  an  overhasty  belief  might 
expose  him  to  on  the  other ;  and  in  this  age  of  doubting  and  disputing 
all  things  of  a  spiritual  nature,  our  greater  danger  is  confessedly  from 
the  former  side,  and  therefore  it  behoves  us  to  give  the  more  heed,  that 
we  lean  not  to  the  error  of  the  times.  Besides,  the  weight  and  impor 
tance  of  the  subjects  here  treated  of  adds  to  the  credibility  of  the 
message,  as  coinciding  with  our  confidence  in  the  promises  of  the  Lord, 
that  He  will  reveal  His  secrets  to  His  servants,  and  not  forsake  His 
church  in  the  time  of  her  extremity,  but  send  His  extraordinary  messen 
gers  and  ministers,  endued  with  light  and  power  from  on  high  to  alarm 
the  careless,  to  call  back  the  wanderers,  to  confirm  the  wavering,  and  to 
comfort  the  spirit  of  the  humble  and  contrite  ones  with  glad  tidings  from 
the  heavenly  Canaan,  the  lot  of  their  inheritance ;  and  this  in  order  to 
make  ready  a  people  prepared  for  the  Lord  against  His  second  advent  in 
spirit,  to  build  up  the  walls  of  the  New  Jerusalem :  and  when  should 
such  messengers  be  more  expected,  or  when  entitled  to  a  better  welcome, 
than  in  this  our  time  of  desolations,  when  faith  and  charity  have  so  far 
failed  amongst  us,  and  when  darkness  is  on  the  face  of  the  deep, — dark 
ness  in  the  church,  and  darkness  in  the  state, — darkness  in  the  minds  of 
good  men,  and  darkness  on  all  the  dispensations  of  Providence ;  so  as  to 
give  emphatical  application  of  those  words  of  the  Psalmist  to  our  present 
condition :  "  It  is  time,  0  Lord,  that  Thou  have  mercy  upon  Sion,  yea, 
the  time  is  come."*  But  who  are  they  that  most  reject  the  testimony 
of  those  special  messengers,  and  those  faithful  witnesses  to  the  truth, 
which  the  Father  of  Lights  has  sent  from  time  to  time  for  the  edification 
of  His  church,  and  the  confirmation  of  the  faith  of  many  in  it  ?  Who  but 
such  as  are  ever  calling  out  for  more  evidence  for  believing,  and  pleading 
the  want  of  it  in  justification  of  their  unbelief;  whilst  at  the  same  time 
they  labor  all  they  can  to  invalidate  the  evidence  of  all  human  testimony, 
which  is  the  ordinary  medium  through  which  divine  truth  is  conveyed 
to  us  ? 

And  now,  dear  reader,  I  bid  you  farewell,  sincerely  wishing  that  you 
may  be  of  the  number  of  those  who  take  the  Holy  Scriptures  for  their 
guide,  as  their  authentic  outward  rule  of  faith  and  life,  and  in  an  honest 
ind  good  heart  receive  the  Word  of  God,  and  keep  it ;  and  may  the 
Spirit  of  Wisdom  give  us  a  right  judgment  in  all  things  pertaining  to 
salvation,  that  so  we  may  be  preserved  from  error  through  an  over-hasty 
credulity  on  the  one  hand,  and  an  obstinate  incredulity  on  the  other"; 
neither  rejecting  the  testimony  of  men  fearing  God,  and  of  good  report; 
as  to  what  great  things  the  Lord  hath  done  for  them,  and  to  be  com 
municated  by  them  for  the  benefit  of  their  brethren ;  not  suffering 

*  Tsalm  cii.  18. 
4 


XXXIV          PREFACE  BY  THE  REV.  T.  HARTLEY. 

ourselves  to  be  imposed  on  by  the  cunning  craftiness  of  such  as  lie  in 
wait  to  deceive :  and  as  it  is  more  profitable  for  us  to  have  the  heart 
established  in  grace,  and  to  glorify  God  in  our  lives,  than  to  be  gifted 
with  visions  and  particular  revelations  (through  danger  of  being  exalted 
above  measure  thereby),  so  let  us  not  be  high-minded,  but  fear ;  nor, 
because  others  have  been  so  favored,  expect  or  desire  the  same  ourselves, 
but  walk  humbly  and  contentedly  in  the  way  of  God's  ordinary  dispensa 
tions,  lest  presumption  or  a  vain  curiosity  should  expose  us  to  the  danger 
of  delusion  from  our  spiritual  enemy.  As  to  those  that  cannot  receive 
many  of  the  things  delivered  in  the  following  work ;  and  also  as  to  those 
that  do  receive  them ;  let  them  not  judge  one  another,  but  follow  the 
rule  of  moderation  laid  down  by  the  Apostle,*  every  one  abiding  by  that 
of  which  he  is  persuaded  in  his  own  mind,  in  a  candid  forbearance 
towards  others.  In  men  of  a  Christian  spirit,  charity  easily  beareth  ali 
such  things,  believeth  all  things  for  good,  and  hopeth  all  things  for  the 
best ;  and  as  we  are  all  brethren  on  a  journey  to  the  same  heavenly 
country,  so  let  us  hold  on  our  way  together  in  peace,  and  that  love  which 
is  more  than  knowledge :  and  may  the  God  of  peace  and  love  be 
with  us. 

*  Bom.  riv. 


AN  ANSWER  TO  A  LETTER  FROM  A  FRIEND, 

BY  THE  AUTHOR. 


I  TAKE  pleasure  in  the  friendship  you  express  for  me  in  your  letter, 
and  return  you  thanks  for  the  same ;  but  as  to  the  praises  which  you 
bestow  upon  me,  I  only  receive  them  as  tokens  of  your  love  of  the  truths 
contained  in  my  writings,  and  so  refer  them  to  the  Lord  our  Saviour, 
from  whom  is  the  all  of  truth,  .because  HE  is  THE  TRUTH  (John  xiv.  6). 
It  is  the  concluding  part  of  your  letter  that  chiefly  engages  my  attention, 
where  you  say  as  follows:  "As  after  your  departure  from  England 
disputes  may  arise  on  the  subject  of  your  writings,  and  so  give  occasion 
to  defend  their  author  against  such  false  reports  and  aspersions,  as  they 
who  are  no  friends  to  truth  may  invent  to  the  prejudice  of  his  character, 
may  it  not  be  of  use,  in  order  to  refute  any  calumnies  of  that  kind,  that 
you  leave  in  my  hands  some  short  account  of  yourself;  as  concerning, 
for  example,  your  degrees  in  the  university,  the  offices  you  have  borne, 
your  family  and  connections,  the  honors  which  I  am  told  have  been  con 
ferred  upon  you,  and  such  other  particulars  as  may  serve  to  the  vindica 
tion  of  your  character,  if  attacked;  that  so. any  ill-grounded  prejudices 
may  be  obviated  or  removed?  For  where  the  honor  and  interest  of 
truth  are  concerned,  it  certainly  behoves  us  to  employ  all  lawful  means 
in  its  defence  and  support."  After  reflecting  on  the  foregoing  passage, 
I  was  induced  to  comply  with  your  friendly  advice,  by  briefly  communi 
cating  the  following  circumstances  of  my  life. 

I  was  born  at  Stockholm,  in  the  year  of  our  Lord  1689,*  Jan.  29th. 
My  Father's  name  was  Jesper  Swedberg,  who  was  Bishop  of  West- 
rogothia,  and  a  man  of  celebrity  in  his  day.  He  was  also  elected  a 
member  of  the  English  Society  for  the  Propagation  of  the  Gospel ;  and 
he  was  appointed  as  Bishop  over  the  Swedish  churches  in  Pensylvania 
and  London  by  King  Charles  XII.  In  the  year  1710,  I  began  my 
travels,  first  into  England,  and  afterwards  into  Holland,  France,  and 
Germany,  and  returned  home  in  1714.  In  the  year  1716,  and  after 
wards,  I  frequently  conversed  with  Charles  XII.,  King  of  Sweden,  who 
was  pleased  to  bestow  on  me  a  large  share  of  his  favor,  and  in  that  year- 
appointed  me  to  the  office  of  Assessor  in  the  Metallic  College  ;  in  which 
office  I  continued  from  that  time  till  the  year  1747,  when  I  quitted  the 
office,  but  still  retain  the  salary  annexed  to  it  as  an  appointment  for  life. 
The  sole  reason  of  my  withdrawing  from  the  business  of  that  employment 
was,  that  I  might  be  more  at  liberty  to  apply  myself  to  that  new  function 
to  which  the  Lord  had  called  me.  A  higher  degree  of  rank  was  then 
offered  me,  which  I  declined  to  accept,  lest  pride  on  account  of  it  should 
enter  my  mind.  In  1719  I  was  ennobled  by  Queen  Ulrica  Elconora,  and 
named  Sioedenborg  •  from  which  time  I  have  taken  my  seat  with  the 
Nobles  of  the  Equestrian  Order,  in  the  Triennial  Assemblies  of  the  States. 
I  am  a  Fellow,  by  invitation,  of  the  Royal  Academy  of  Sciences  at  Stock 
holm  ;  but  have  never  sought  admission  into  any  other  literary  society,!  as 
I  belong  to  an  angelical  society,  in  which  things  relating  to  heaven  and  the 

*  It  has  been  ascertained  that  this  should  be  1688. — N. 

t  It  appears,  however,  from  Sandel,  that  he  was  also  a  member  of  the  Academy  of 
Sciences  of  St.  Petersburg,  from  which  a  diploma  of  fel  awship  was  sent  him  on  the 
publication  of  his  Regnum  Mineral*. 


XXXVI  ANSWER   TO   A   LETTER. 

soul  are  the  only  subjects  of  discourse  and  entertainment ;  whereas  in  our 
literary  societies  the  attention  is  wholly  taken  up  with  things  relating  to 
the  world  and  the  body.  In  the  year  1734,  I  published  the  Rtgnum 
Minerale,  at  Leipsic,  in  three  volumes,  folio;  and  in  1738  I  took  a 
journey  into  Italy,  and  staid  a  year  at  Venice  and  Rome. 

With  respect  to  my  family  connections :  I  had  four  sisters ;  one  of 
them  was  married  to  Erich  Benzelius,  afterwards  promoted  to  the  Arch 
bishopric  of  Upsal ;  and  thus  I  became  related  to  the  two  succeeding 
Archbishops  of  that  see,  both  named  Benzelius,  and  younger  brothers  ot 
the  former.  My  second  sister  was  married  to  Lars  Benzelstierna,  who 
was  promoted  to  a  provincial  government.  But  these  are  both  dead : 
however,  two  bishops  who  are  related  to  me  are  still  living.  One  of 
them  is  named  Filenius,  Bishop  of  Ostrogothia,  who  now  officiates  as 
President  of  the  Ecclesiastical  Order  in  the  Diet  at  Stockholm,  in  the 
room  of  the  Archbishop,  who  is  infirm  ;  he  married  the  daughter  of  my 
sister.  The  other,  who  is  named  Benzelstierna,  Bishop  of  Westermannia 
and  Dalecarlia,  is  the  son  of  my  second  sister.  Not  to  mention  others  of 
my  family  who  enjoy  stations  of  dignity.  I  converse  freely,  and  am  in 
friendship,  with  all  the  bishops  of  my  country,  who  are  ten  in  number ; 
and  also  with  the  sixteen  Senators,  and  the  rest  of  the  Peers,  who  love 
and  honor  me,  as  knowing  that  I  am  in  fellowship  with  angels.  The 
King  and  Queen  themselves,  as  also  the  three  Princes  their  sons,  show 
me  all  kind  countenance ;  and  I  was  once  invited  to  dine  with  the  King 
and  Queen  at  their  table  (an  honor  granted  only  to  the  Peers  of  the 
realm) ;  and  likewise,  since,  with  the  Hereditary  Prince.  All  in  my  own 
country  wish  for  my  return  home ;  so  far  am  I  from  having  the  least  fear 
of  being  persecuted  there,  as  you  seem  to  apprehend,  and  are  also  kindly 
solicitous  to  provide  against ;  and  should  any  thing  of  that  kind  befall  me 
elsewhere,  it  will  give  me  no  concern. 

Whatever  of  worldly  honor  and  advantage  may  appear  to  be  in  the 
things  before  mentioned,  I  hold  them  as  matters  of  respectively  little 
moment,  because,  what  is  far  better,  I  have  been  called  to  a  holy  office  by 
the  Lord  Himself,  who  most  graciously  manifested  Himself  in  person  to 
me  His  servant,  in  the  year  1743,*  and  then  opened  my  sight  into  the 
spiritual  world,  and  endowed  me  with  the  gift  of  conversing  with  spirits 
•and  angels,  which  has  been  continued  to  me  to  this  day.  From  that 
time  I  began  to  print  and  publish  various  arcana,  that  have  been  either 
seer  by  me  or  revealed  to  me ;  as  concerning  heaven  and  hell ;  the  state 
of  man  after  death  ;  the  true  worship  of  God  ;  the  spiritual  sense  of  the 
Word ;  and  many  other  highly  important  matters  tending  to  salvation 
and  true  wisdom  :  and  the  only  motive  which  has  induced  me  at  different 
times  to  leave  my  home  and  visit  foreign  countries,  was  the  desire  of 
being  useful,  and  of  communicating  the  arcana  intrusted  to  me.  As  to 
this  world's  wealth,  I  have  sufficient,  and  more  I  neither  seek  nor  wish  for, 

Your  letter  has  drawn  the  mention  of  these  things  from  me,  with  a 
view,  as  you  suggest,  that  any  ill -grounded  prejudices  may  be  removed. 
Farewell;  and  from  my  heart  I  wish  you  all  felicity  both  in  this  world 
and  in  the  next ;  which  I  make  no  doubt  of  your  obtaining,  if  you  look 
and  pray  to  our  Lord. 

London,  1769.  EM  AN.  SWEDEN  BORG. 

*  It  appears  from  a  passage  in  his  Spiritual  Diary,  n.  397,  lately  published,  that  the 
last  figure  must  be  an  error,  tho  actual  year  being  1745. 


LIBRA  R  i 

UNIVERSITY  OF 

CALIFORNIA. 


HEAVEN  AND  HELL, 


INTRODUCTION. 

1.  IN  the  Lord's  discourse  with  his  disciples  respecting  the 
consummation  of  the  age,*  which  means  the  last  time  of  the 
church,^)  at  the  close  of  his  predictions  concerning  the  succes 
sive  states  through  which  it  would  pass  in  regard  to  love  and 
faithjQ  are  these  words  :  "Immediately  after  the  tribulation  of 
those  days,  shall  the  sun  be  darkened,  and  the  moon  shall  not 
give  her  light,  and  the  stars  shall  fall  from  heaven,  and  the 
powers  of  the  heavens  shall  be  shaken.  And  then  shall  appear 
the  sign  of  the  Son  of  man  in  heaven:  and  then  shall  all  the 
tribes  of  the  earth  m-ourn  y  and  they  shall  see  the  Son  of  man 
coming  in  the  clouds  of  heaven  with  power  and  great  glory.  And 
he  shall  send  his  angels  with  a  great  sound  of  a  trumpet,  and 
they  shall  gather  together  his  elect  from  the  four  winds,  jrom  one 
end  of  heaven  to  the  other." — Matt.  xxiv.  29,  30,  31.  they  who 
understand  these  words  according  to  the  literal  sense,  have  no 
other  idea,  than  that,  at  the  last  time,  which  is  called  the  last 
judgment,  all  these  circumstances  will  happen  according  to 
their  literal  description :  thus  they  not  only  imagine  that  the 
sun  and  moon  will  be  darkened,  that  the  stars  will  fall  from 
heaven,  that  the  sign  of  the  Lord  will  appear  in  heaven,  and 
that  they  shall  see  him  in  the  clouds  attended  by  angels  with 
trumpets,  but  they  also  suppose,  from  predictions  in  other  places, 
that  the  whole  visible  world  will  perish,  and  that  a  new  heaven 
and  a  new  earth  will  afterwards  be  established.  This  is  the 
opinion  of  many  within  the  church  at  this  day.  But  th?y  who 
entertain  these  notions  are  unacquainted  with  the  arcana  which 
are  contained  in  every  part  of  the  Word.  In  every  part  of  the 
"Word  there  is  an  internal  sense,  in  which  natural  and  worldly 

*  TTie  consummation  of  the  age,  is  the  truo  rendering  from  the  original  Greek,  and 


(')  The  particulars  which  the  Lord  predicted  in  Matthew,  Clis.  \\\v.  and 
respecting  the  consummation  of  the  age  and  his  advent,  thus  respecting  the  succes- 
oive  devastation  of  the  church  and  the  last  judgment,  are  explained  in  the  introductory 
articles  to  several  of  the  chapters  ot  <onesis,  viz.,  from  Oh.  xxvi.  to  Ch.  xl. ;  nn.  33-"  3, 
8354,  3355,  848(5—3488.  3650—3655,  3751—3757,  3897— b901,  4056—4060,  4229— 42: 1. 
4332 — 1335,  4422 — 4424,'  4635—4638,  4661—4664,  4807—4810,  4954 — 4959,  5063— 507  J« 


HEAVEN   AND   HELL. 

things,  such  as  are  mentioned  in  the  literal  sense,  are  not  treatcc 
of,  but  spiritual  and  celestial  things.  This  is  the  case  not  oaly 
with  respect  to  the  sense  of  several  words  taken  together,  but 
even  with  respect  to  every  single  expression ;  (3)  for  the  Word  is 
written  by  pure  correspondences^4)  in  order  that  an  internal 
sense  may  be  contained  in  every  part  of  it.  The  nature  of  that 
sense  may  be  manifest  from  the  particulars  which  are  stated  and 
shown  concerning  it  in  the  ARCANA  CCELESTIA  ;  which  may  also 
be  seen  collected  together  in  the  little  work  on  the  WHITE  HORSE 
mentioned  in  the  Revelation.  The  words  which  the  Lord  spoke, 
in  the  place  quoted  above,  concerning  his  advent  in  the  clouds 
of  heaven,  are  to  be  understood,  according  to  that  sense,  thus  : 
By  the  sun  there  mentioned,  which  would  be  darkened,  is  sig 
nified  the  Lord  with  respect  to  love  ;(5)  by  the  moon,  the  Lord 
with  respect  to  faith ;  (6)  by  the  stars,  the  knowledges  of  good 
and  truth,  or  of  love  and  faith  ;  (7)  by  the  sign  of  the  Son  of  man 
in  heaven,  the  manifestation  of  Divine  Truth ;  by  the  tribes  of 
the  earth,  which  would  mourn,  all  things  relating  to  truth  and 
good,  or  to  faith  and  love ;  (8)  by  the  Doming  of  the  Lord  in  the 
clouds  of  heaven  with  power  and  glory,  his  presence  in  the 
Word,  and  revelation  of  its  true  import ;  (9)  by  clouds  is  signified 
the  literal  sense  of  the  Word,  (J0)  and  by  glory,  its  internal 
sense ;  (n)  by  the  angels  with  a  great  sound  of  a  trumpet,  is  sig 
nified  heaven,  whence  it  is  that  the  revelation  of  divine  truth  is 
made.  (12)  Hence  it  may  appear,  that  by  these  words  of  the 
Lord  is  meant,  that  at  the  end  of  the  church,  when  there  no 
longer  remains  any  love,  and  thence  not  any  faith,  the  Lord 
will  open  the  Word  as  to  its  internal  sense,  and  will  reveal 
arcana  of  heaven. 

(3)  That  there  is  an  internal  or  spiritual  sense  in  all  the  particulars  of  the  Word, 
even  to  the  most  minute,  nn.  1143,  1984,  2135,  2333,  2395,  2495,  4442,  9048,  9063,  9086. 

(*)  That  the  Word  is  written  by  pure  correspondences,  and  that  thence  all  the  par 
ticulars  contained  in  it,  even  to  the  most  minute,  signify  spiritual  things,  un.  1404, 
1408.  1409,  1540,  1619,  1659,  1709,  1783,  2900,  9086. 

(5)  That  the  sun,  when  mentioned  in  the  Word,  signifies  the  Lord  with  respect  to 
love,  and  thence  love  to  the  Lord,  nn.  1529,  1837,  2441,  2495,  4060,  4696,  (4996,)* 
7083,  10.809. 

(6)  That  the  moon,  when  mentioned  in  the  Word,  signifies  the  Lord  with  respect  to 
faith,  and  thence  faith  in  the  Lord,  nn.  1529,  1530,  2495,  4060,  4696,  7083. 

(7)  That  the  stars,   when  mentioned  in  the  Word,  signify  the  knowledges  of  good 
and  truth,  nn.  2495,  2849.  4697. 

(8)  That  the  tribes  signify  all  truths  and  goods  in  the  complex,  thus  all  things  of 
faith  and  love,  nn.  3858,  3926,  4060,  6335. 

(9)  That  the  advent  of  the  Lord  is  His  presence  in  the  Word,  and  revelation,  nn. 
3900,  4060. 

(  °)  That  clouds,  when  mentioned  in  the  Word,  signifv  the  Word  in  the  letter,  or 
its  literal  sense,  nn.  4060,  4391,  5922,  6343,  6752.  8106,  8781,  9430,  10,551,  10,574. 

(  ')  That  glory,  when  mentioned  in  the  Word,  signifies  the  Divine  Truth  such  as  it 
is  in  heaven,  and  such  as  it  is  in  the  internal  sense  of  the  Word,  nn.  4809,  (5292,) 
5922,  8267,  8427,  9429,  10,574. 

(  *)  That  a  trumpet  or  horn,  when  mentioned  in  the  Word,  signifies  Divine  Truth 
in  heaven,  and  revealed  from  heaven,  nn.  8815,  8823,  8915.  And  a  voice  likewise,  un, 
6971,  9926. 

*  Respecting  the  above  erroneous  number,  being  the  first  that  occurs  (in  cote  (5) )  it  may 
be  observed,  that  it  most  probably  has  originated  from  the  preceding  correct  number,  4l96, 
and  ought  to  be  omitted  altogether.  Ihe  case  is  similar  in  other  instances. — Jf. 


HEAVEN    AND   HELL. 

The  arcam  wnicn  are  revealed  in  the  following  pa^es  are  such 
as  relate  to  >.<*** ver  and  heL.  and  to  :Le  life  ^i  maa  alter  deatn. 
The  members  of  the  church  at  this  day  know  scarcely  any  thing 
concerning  heaven  and  hell,  nor  yet  concerning  their  own  life 
after  death,  although  these  things  are  all  described  in  the  Word  ; 
nay,  many,  though  born  within  the  church,  even  deny  their 
existence,  saying  in  their  heart,  Who  has  come  from  thence  and 
declared  the  fact  ?     Lest,  therefore,  such  a  negative  state,  which 
chiefly  prevails  among  those  who  possess  much  worldly  wisdom, 
should  also  infect  and  corrupt  the  simple  in  heart  and  faith,  ii^ 
has  been  granted  me  to  be  admitted  into  the  society  of  angels,  /, 
and  to  converse  with  them  as  one  man  converses  with  another;  / 
and  also  to  see  the  things  that  exist  in  heaven  and  those  that 
exist  in  hell.     I  have  enjoyed  this  privilege  for  the  space  of   i 
thirteen  years :  and  I  am  now  permitted  to  describe  the  heavens 
and  the  hells  from  the  testimony  of  my  own  sight  and  hearing ;    j 
in  the  hope  that  ignorance  may  thus  be  enlightened,  and  incre-  / 
~_dulity  dissipated.     The  reason  that  such  an  immediate  revela^' 
tion  is  made  at  this  day,  is,  because  this  is  what  is  meant  by 
the  coming  of  the  Lo  xL 

a 


OF  HEAVEN. 


THAT  THE  LORD  IS  THE  GOD  OF  HEAVEN 

',9.  THE  first  thing  necessary  to  be  known  is,  who  is  the  God 
of  heaven  ;  for  every  thing  else  depends  on  this.  In  the  uni 
versal  heaven,  no  other  is  acknowledged  for  its  God,  but  the 
Lord  Alone :  they  say  there,  as  lie  Himself  taught,  that  He  is 
Qne  with  the  Father  •  that  the  Father  is  in  Him,  and  He  in 
tfie  Father;  that  whosoever  seeth  Him,  seeth  the  Father  ;  and 
that  every  thing  holy  proceeds  from  Him. — John  x.  30,  38 ; 
xiv.  10,  11 ;  xvi.  13,  i.4,  15.  I  have  often  conversed  with  the 
angeis  on  this  subject,  and  they  constantly  declared,  that  they 
are  unable  to  divide  the  Divine  Being  into  three,  because  they 
know  and  perceive  that  the  Divine  Being  is  One,  and  that  he 
is  One  in  the  Lord.  They  said,  also,  that  persons  belonging  to 
the  church  who  arrive  there  from  the  world,  having  an  idea  of 
three  Divine  Beings,  cannot  be  admitted  into  heaven,  because 
their  thought  wanders  from  one  to  another,  and  it  is  not  allowed 
there  to  have  three  in  the  thoughts  and  profess  one  with  the 
lips.  (j)  Every  one  in  heaven  speaks  from  his  thought,  speech 
there  being  the  utterance  of  thought,  or  thought  speaking: 
wherefore  they  who  in  the  world  had  divided  the  Divine  Being 
into  three,  and  have  acquired  a  separate  idea  concerning  each, 
and  have  not  concentrated  and  made  it  one  in  the  Lord,  cannot 
be  admitted.  In  heaven  there  is  a  communication  of  the 
thoughts  of  all,  wherefore  if  any  one  should  come  there  who  has 
three  in  his  thoughts  while  he  professes  one  with  his  lips,  he 
would  be  immediately  discovered  and  rejected.  But  it  is  to  be 
observed,  that  all  those  who  have  not  separated  truth  from  good, 
or  faith  from  love,  on  being  instructed  in  the  other  life,  receive 
the  heavenly  idea  concerning  the  Lord,  namely,  that  He  is  the 
God  of  the"  universe :  but  it  is  otherwise  with  those  who  have 
separated  faith  from  life,  that  is,  who  have  not  lived  according 
to  the  precepts  of  a  true  faith. 

3.  Those  within  the  church  who  have  denied  the  Lord,  and 

(')  That  certain  Christians  were  explored  in  the  other  life,  as  to  what  idea  they  had 
of  the  One  God,  when  it  was  found  that  they  had  an  idea  of  three  Gods,  nn.  2329, 
5256  10  736  10,738,  10,821.  That  the  Divine  Trinity  in  the  Lord  is  acknowledged  iu 
heaven,  nn.  14,  15,  1729,  2005,  5256,  9303. 

4 


HEAVEN.  4:,  5 

•have  acknowledged  the  Father  alone,  and  have  confirmed  them 
selves  in  such  a  faith,  are  out  of  heaven  ;  and  as  no  influx  from 
heaven,  where  the  Lord  Alone  is  worshipped,  can  be  received 
by  them,  they  are  deprived  by  degrees  of  the  faculty  of  think 
ing  truth  on  any  subject  whatever,  and  at  length  they  either  be 
come  like  dumb  persons,  or  they  talk  foolishly,  and  wander  in 
and  out  as  they  walk,  with  their  arms  dangling  as  if  void  of 
strength  in  the  joints.  They  who  have  denied  the  divinity  of 
the  Lord,  and  have  only  acknowledged  his  humanity,  like  the 
Socinians,  are  likewise  out  of  heaven,  and  are  borne  forwards  a 
little  towards  the  right,*  where  they  are  let  down  into  a  deep 
place,  and  thus  are  entirely  separated  from  the  rest  of  those  that 
come  from  the  Christian  world.  But  it  was  found  that  those 
who  profess  to  believe  in  an  invisible  Divinity,  which  they  call 
.the  Ens  Universirf  from  which  all  things  existed,  and  who  re 
ject  all  faith  concerning  the  Lord,  believe  in  no  God  ;  because 
.this  invisible  Divinity  is,  according  to  them,  like  nature  in  ita 
first  principles,  which  cannot  be  an  object  of  faith  and  love,, 
since  no  idea  can  be  formed  of  it  :(2)  such  persons  have  their  lot 
among  those  who  are  called  Naturalists.  It  is  different  with 
those  who  are  born  without  the  church,  and  are  called  gen  til  s, 
Vho  will  be  treated  of •  in  the  following  pages. 

4.  All  infants,  of  whom  a  third  part  of  heaven  consists,  are 
initiated  into  the  acknowledgment  and  faith,  that  the  Lord  is 
their  Father  :  and  afterwards,  that  He  is  the  Lord  of  all,  and 
consequent  the  God  of  heaven  and  earth.  That  infants  grow 
up  in  the  heavens,  and  are  perfected  by  means  of  knowledges 
even  to  angelic  intelligence  and  wisdom,  will  be  seen  in  the 
following  pages. 

.  5.  That  the  Lord  is  the  God  of  heaven,  cannot  be  doubted  by 
those  who  belong  to  the  church  :  for  he  himself  taught  that  all 
things  of  the  Father  are  His  (Matt.  xi.  27  ;  John  xvi.  15 ; 
xvii.  2),  and  that  He  hath  all  power  in  heaven  and  in  earth 
(Matt,  xxviii.  16).  He  says,  "  in  heaven  and  in  earth,"  because 
He  that  governs  heaven  governs  the  earth  also,  for  the  one  de 
pends  on  the  other.  (3)  To  govern  heaven  and  earth,  signifies, 

*  The  place  of  the  spirits  in  the  other  world,  as  also  their  ascent  into  heaven,  or  descent 
into  hell,  is  constantly  described  by  the  author  in  reference  to  the  body  of  the  spec' a- 
tor:  and  the  meaning  of  this  passage  is,  that  the  spirits  here  mentioned  appear  to 
Bink  down  in  front",  a  little  towards  the  ri<;ht-,  into  the  particular  place  appointed  fur 
them.  This  will  he  better  comprehended  when  the  reader  understands  what  is  said 
in  the  following  pure",  respcctin  r  the  Qu  triers  in.  Heaven,  nn.  141,  &c. — //. 

f  Literally,  the  Being  of  tie  Universe;  but  this  not  be.in;  in  use  arnon'4  English 
writers,  the 'original  term,  employed  in  Latin  philosophic  il  writings,  is  retained. — jV. 

(s)  That  a  Divin?  B^in^  that  cannot  lie  comprehended  by  any  idea,  cannot  lie  an 
object,  of  faith,  nn.  4733,  5110,  (5633,)  6982,  6996,  7004,  7211,"(9267,)  9359,  9972,  10,067. 

(3)  That  the  universal  heaven  is  the  Lord's,  nn.  2751,  708fi.  That  all  power  in  the 
heavens  and  on  earch  belongs  to  Him,  nn.  1607,  10,089.  10,827.  That  as  the  Lord 
governs  heaven.  He  also  governs  all  thin  ITS  which  depend  thereon,  thus  all  things  in 
the  world,  nn.  2026,  2027,  4523,  4524.  That  the  Lord  alone  has  the  power  of  rcmovintf 
the  hells  from  nvin,  of  withholding  him  from  evils,  of  keeping  him  in  good,  thus  of 
saving  him,  n.  10,019. 

5 


# 8  HEAVEN. 

to  receive  from  Him  all  the  good  which  is  the  object  of  love, 
and  all  the  truth  which  is  the  object  of  faith,  thus  all  intelli 
gence  and  wisdom,  and  thereby  all  happiness  ;  in  short,  eter 
nal  life.  Tins  the  Lord  also  taught  when  he  said,  '-''lie  that  be- 
licveth  on  the  Son*  hath  everlasting  life  /  and  Tie  that  believcth 
not  the  Son,  shall  not  see  life"  (John  iii.  36).  Again  :  "I am 
the  resurrection  and  the  life :  he  that  believeth  in  me,  though  7u 
were  d-ead,  yet  shall  he  live;  and  whosoever  liveth  and  lelicveth 
in  me,  shall  never  die"  (John  xi.  25,  26).  And  again  :  "I  am 
tJit  way,  the  truth,  and  the  life"  (John  xiv.  6). 

6.  There  were  certain  spirits,  who,  when  they  lived  in  the 
world,  professed  to  believe  in  the  Father,  but  had  no  other  idea 
of  the  Lord  than  as  of  a  iiioro,  man,  whence  they  did  not  believe 
him  to  be  the  God  of  heaven :  wherefore  it  was  permitted  them 
to  ramble  about,  and  inquire  wherever  they  pleased,  whether 
there  were  any  other  heaven  than  that  which  belongs  to  the 
Lord.  They  continued  their  search  for  some  days,  but  found 
none.  They  belonged  to  that  class  of  persons  who  make  the 
happiness  of  heaven  to  consist  in  pomp  and  dominion;  and  be 
cause  they  could  not  obtain  their  desire,  and  were  informed  that 
heaven  does  not  consist  in  such  things,  they  were  angry,  and 
would  have  a  heaven  in  which  they  might  domineer  over  others, 
and  excel  others  in  magnificence,  after  the  fashion  of  this  world. 


THAT  THE  DIVINE  SPHERE  OF  THE  LORD  CONSTITUTES  HEAVEN. 

7.  The  angels,  taken  collectively,  are  called  heaven,  because 
they  compose  it:  but  still  it  is  the  Divine  Sphere  proceeding 
from  the  Lord,  which  enters  the  angels  by  influx,  and  is  by 
them  received,  which  essentially  constitutes  it,  both  in  general 
and  in  particular.  The  Divine  Sphere  proceeding  from  the 
Lord,  is  the  good  of  love,  and  the  truth  of  faith :  in  proportion, 
t:  'refore,  as  the  angels  receive  good  and  truth  from  the  Lord, 
so  far  they  are  angels,  and  so  far  they  are  heaven. 

S.  Every  one  in  the  heavens  knows  and  believes,  yea,  feels  by 
interior  perception,  that  he  can  neither  will  nor  do  any  thing  of 

food,  nor  think  and  believe  any  thing  of  truth,  from  himself, 
ut  only  from  the  Divine  Being,  thus  from  the  Lord ;  and  that 
the  good  and  truth  which  are  from  himself,  are  not  really  such, 
because  there  is  no  life  within  them  from  a  Divine  Source. 
The  angels  of  the  inmost  heaven,  also,  have  a  clear  perception 
and  sensation  of  the  influx ;  and  so  far  as  they  receive  it,  so  far 
they  seem  to  themselves  to  be  in  heaven,  because  they  are  so 
far  in  love  and  in  faith,  and  so  far  in  the  light  of  intelligence 
and  wisdom,  and  thence  in  heavenly  joy.  As  all  these  things 
proceed  from  the  Divine  Sphere  which  emanates  from  the  Lord 


HEAVEN.  8,9 

and  it  is  in  these  that  heaven,  as  enjoyed  by  the  angels,  consists^ 
.it  is  evident  that  the  Divine  Sphere  of  the  Lord  constitutes 
.  heaven,  and  that  it  is  not  constituted  by  the  angels  by  virtue  ot 
any  thing  proper  to  themselves^1)  It  is  on  this  account  that 
heaven  is  called,  in  the  Word,  the  Lord's  habitation,  or  dwelling- 
place,  and  his  throne  ;  and  that  its  inhabitants  are  said  to  be  in 
the  Lord.(2)  Bat  in  what  manner  the  Divine  Sphere  proceeds 
from  the  Lord,  and  fills  heaven,  will  be  shown  in  the  following 
pages. 

9.  The  angels,  by  virtue  of  their  wisdom,  go  still  further 
They  not  only  say  that  all  good  and  truth  are  from  the  Lord, 
but  also,  that  the  all  of  life  is  from  the  Lord.  This  they  confirm 
by  the  consideration,  that  nothing  can  exist  from  itself,  but  only 
from  something  prior  to  itself ;  consequently,  that  all  things 
exist  from  a  First  Cause,  which  they  call  the  Very  Esse*  of  the 
life  of  all  things  ;  and  that  they  subsist  in  a  similar  manner, 
because  subsistence  is  perpetual  existence  ;  wherefore,  whatever 
is  not  kept  in  connection  with  the  First  Cause  by  intermediate 
links,  instantly  falls  away,  and  is  utterly  dissipated.  They  say, 
also,  that  there  is  only  One  Fountain  of  life,  and  that  the  life 
of  man  is  a  stream  flowing  from  it,  which,  if  it  were  not  con 
tinually  supplied  from  its  fountain,  would  instantly  flow  away. 
They  say,  moreover,  that  nothing  proceeds  from  that  Ona  Foun 
tain  of  life,  which  is  the  Lord,  but  divine  good  and  divine  truth, 
.and  that  these  affect  every  one  according  to  his  reception  of 
them  ;  that  those  who  receive  them  in  faith  and  life,  have  in 
them  heaven ;  but  that  those  who  reject  or  suffocate  them,  turn 
them  into  hell,  because  they  turn  good  into  evil,  and  truth  into 
falsity;  thus  life  into  death.  That  the  all  of  life  is  from  the 
Lord,  they  also  confirm  by  this  consideration  :  That  all  things 
in  the  universe  have  relation  to  good  and  truth,  the  life  of  man's 
will,  which  is  the  life  of  his  love,  having  relation  to  good,  and 
the  life  of  man's  understanding,  which  is  the  life  of  his  faith, 
having  relation,  to  truth  ;  wherefore,  sine?,  all  good  and  truth 
come  from  above,  it  follows  that  the  all  of  life  comes  from  above 
too.  As  this  is  the  belief  of  the  angels,  they  reject  all  return  of 
thanks  on  account  of  the  good  which  they  do,  and  are  displeased, 

(1 )  That  the  angels  of  heaven  acknowledge  all  good  to  he  from  the  Lord,  and  nothing 
of  it  from  themselves;  and  that  the  Lord  dwells  with  them  in  what  is  Ills  Own,  and 
not  in  any  thinj;  proper  to  themselves,  nn.  5)338,  10,125,  10,351,  10,157.  That  there- 
fore  by  angels,  whan  mentioned  in  the  Word,  is  understood  something  of  the  Lord,  nil. 
1925,  2821,  3033,  4085,  1292,  10,528.  And  that  therefore  the  angels  are  called  godi 
from  thc.ir  reception  of  the  Divine  Sphere  proceeding  from  the  Lord,  nn.  4295,  4402, 
7268,  7873,  83)1,  8192  Th.i"  all  y;ood  which  is  icood,  and  all  truth  which  is  truth,  con-- 
pequen'-lv  all  paace,  love,  charity,  and  faith,  are  also  from  the  Lord,  nn  1614,  2016, 
2751,  2882,  2883,  2891,  2892,  2904.  And  likewise  all  wisdom  and  intelligence,  nn.  10St» 
112,  121,  124. 

(^)  Th.it  thoss  who  are  in  heaven  are  said  to  be  in  the  Lord,  nn.  3637,  3638. 

*  Esse  is  a  Latin  word  that  literally  signifies  t->  be,  whence  it  is  used  by  philosophers 
to  express  the  very  ground  of  the  existence  of  the  thing  of  which  they  are  treat- 


10 13  HEAVEN. 

and  withdraw  themselves,  if  any  one  attributes  good  to  them, 
as  the  authors  of  it.  They  wonder  how  any  one  can  believe  that 
he  possesses  wisdom,  or  does  good,  from  himself.  Good  done 
for  the  sake  of  self,  they  do  not  call  good  at  all,  because  it  is 
done  from  self  ;  but  good  done  for  its  own  sake,  they  call  good 
from  the  Divine  Source,  and  affirm  that  this  good  is  what  con 
stitutes  heaven,  because  such  good  is  the  Lord.(3) 

10.  Spirits,  who,  when  they  lived  in  the  world  had  confirmed 
themselves  in  the  belief,  that  the  good  which  they  do,  and  the 
truth  which  they  believe,  are  from  themselves,  or  are  appro 
priated  to  them  as  their  own,  (which  belief  is  entertained  by  all 
who  place  merit  in  their  good  deeds  and  arrogate  righteousness 
to  themselves,)  are  not  received  into  heaven.    The  angels  avoid 
them,  regarding  them  as  fools  or  as  thieves  ;  as  fools,  because 
they  continually  look  to  themselves  and  not  to  the  Divine  Being ; 
and  as  thieves,  because  they  rob  the  Lord  of  what  is  His.    Such 
persons  are  opposed  to  the  faith  of  heaven,  namely,  that  the 
Divine  Sphere  of  the  Lord,  received  by  the  angels,  constitutes 
heaven. 

11.  That  the  inhabitants  of  heaven,  and  the  members  of  the 
church,  are  in  the  Lord,  and  the  Lord  in  them,  he  also  teaches, 
saying,  "Abide  in  me,  and  I  in  you.     As  the  branch  eannot 
bear  f^uit  of  itself,  except  it  abide  in  the  vine  ;  no  more  can  ye, 
except  ye  abide  in  me.    I  am  the  vine,  ye  are  the  branches  ;  he 
that  abideth  in  me,  and  I  in  him,  the  same  bringeth  forth  much 
fruit.     For  without  me.  ye  can  do  nothing  "  (John  xv.  4,  5). 

12.  From  these  considerations  it  may  now  be  evident,  that 
the  Lord  dwells  with  the  angels  of  heaven  in  what  is  His  Own, 
and  thus  that  the  Lord  is  the  All  in  all  of  heaven.    The  reason 
of  this  is,  because  good  from  the  Lord  is  the  Lord  with  those 
who  receive  it  ;  for  whatever  is  from  him,  is  himself.     Conse 
quently,  good  from  the  Lord  is  heaven  to  the  angels,  and  not 
any  thing  proper  to  themselves. 


THAT  THE  DIVINE  SPHERE  OF  THE  LORD  IN  HEAVEN  IS  LOVE 
TO  HIM  AND  CHARITY  TOWARDS  THE  NEIGHBOR, 

13.  The  Divine  Sphere  proceeding  from  the  Lord  is  called  in 
heaven  Divine  Truth,  f  r  a  reason  that  will  appear  in  what 
follows.  This  Divine  Truth  flows  into  heaven  from  the  Lord 
out  of  His  Divine  Love.  Divine  Love,  and  Divine  Truth  thence 
derived,  are,  comparatively,  like  the  fire  of  the  sun,  and  the 
light  thrnce  proceeding  in  the  world  ;  love  being  like  the  fire 
of  the  sun,  and  truth  thence  derived  like  light  from  the  sun. 

(*)  That  crood  from  the  Lord  has  the  Lord  inwardly  in  it,  but  not  good  from  »rp- 
fnum.  nn.  1802,  3951,  8480. 


HEAVEN.  14,  15 

Fire  also  signifies  love,  from  correspondence ;  and  light  signifies 
the  truth  thence  proceeding.(l)  Hence  may  appear  what  is  the 
quality  of  the  Divine  Truth  proceeding  from  the  Lord's  Divinfc 
Love;*  namely,  that,  in  its  essence,  it  is  Divine  Good  in  con 
junction  with  Divine  Truth ;  and  by  virtue  of  this  conjunction 
it  imparts  life  to  all  things  of  heaven,  as  the  heat  of  the  sun  in 
the  world,  in  conjunction  with  its  light,  renders  fruitful  all  the 
productions  of  the  earth ;  as  is  experienced  in  the  season  of 
spring  and  summer.  It  is  otherwise  when  heat  is  not  conjoined 
with  the  light,  thus  when  the  light  is  cold ;  for  then  all  things 
become  torpid  and  lie  dead.  This  Divine  Good,  which  ?s  com 
pared  to  heat,  is,  when  received  by  the  angels,  the  good  of  love  ; 
and  the  Divine  Truth,  which  is  compared  to  light,  is  that, 
by  and  from  which  the  good  of  love  is  communicated  to 
them. 

14.  The  reason  that  the  Divine  Sphere  in  heaven,  which  con 
stitutes  it  heaven,  is  love,  is,  because  love  is  spiritual  conjunc 
tion.     It  conjoins  the  angels  with  the  Lord,  and  it  conjoins 
them  mutually  with  each  other ;  and  this  it  effects  in  such  a 
manner,  that  they  all,  in  the  sight  of  the  Lord,  form  a  one. 
Moreover,  love  is  the  very  esse  of  every  one's  life ;  wherefore 
both  angels  and  men  derive  their  life  from  it.     That  the  inmost 
vital  principle  of  man  is  derived  from  love,  every  one  may 
know  who  considers  the  subject ;  for  at  its  presence  he  grows 
warm,  at  its  absence  he  grows  cold,  and  on  the  privation  of  it 
he  dies.(2)     But  it  is  to  be  observed,  that  the  quality  of  the  life 
of  every  one  is  the  same  as  that  of  his  love. 

15.  There  are  in  heaven  two  distinct  kinds  of  love — love  to 
the  Lord,  and  love  towards  the  neighbor.     The  love  that  pre 
vails  in  the  inmost  or  third  heaven,  is  love  to  the  Lord  ;  and 
that  which  reigns  in  the  second  or  middle  heaven,  is  love 
towards  the  neighbor.     Each  proceeds  from  the  Lord,  and  each 
constitutes  heaven.     How  these  two  kinds  of  love  are  distin 
guished  from  each  other,  and  how  they  are  conjoined  together^ 
appears,  in  heaven,  in  the  clearest  light ;  but  can  only  be  seen 
obscurely  in  the  world.     In  heaven,  by  loving  the  Lord,  is  not 
understood  to  love  him  as  to  his  person,  but  to  love  the  good 
which  proceeds  from  him;  and  to  love  good,  is  to  will  and  do 
good  from  love.     So,  by  loving  their  neighbor,  they  do  not 
understand  the  love  of  their  companions  as  to  their  person,  but 
to  love  the  truth  which  is  from  the  Word ;  and  to  love  truth  is 
to  will  and  do  truth.     It  hence  is  evident,  that  these  two  kinds 

(J)  That  fire,  when  mentioned  in  the  Word,  signifies  love  both  in  n  good  and  a  bad 
sense,  nn.  931,  4906,  5215.  That  sacred  and  heavenly  fire  signifies  divine  love,  and 
every  afl'cction  which  belongs  to  that  love,  nn.  934,  8314,  6332.  That  the  light  thenoe 
proceeding  signifies  truth  proceeding  from  the  good  oflove;  and  that  light,  in  heaven, 
is  divine  truth,  nn.  (3395,)  3485,  3636  3643,  3993,  4302,  4413,  4415,  9548,  0084. 

(*)  That  love  is  tV  i  fire  of  life,  and  that  life  is  actually  derived  from  it,  nn.  4908; 
6071,  0032,  6314. 


It),  IT  HEAVEN. 

of  love  are  distinguished  from  each  other  as  good  and  truth  are, 
and  that  they  are  conjoined  together  as  good  is  conjoined  with 
truth.(3)  But  he  who  does  not  know  what  love  is,  what  good 
is,  and  what  the  neighbor  is,  can  with  difficulty  form  an  idea 
on  these  subjects.(4) 

16.  I  have  sometimes  conversed  on  this  subject  with  the 
angels,  who  expressed  their  wonder  that  men  belonging  to  the 
church  should  not  be  aware,  that  to  love  the  Lord  and  to  love 
the  neighbor,  is  to  love  good  and  truth,  and  to  do  them  from 
inclination ;  when  yet  they  might  know  that  every  one  testifies 
his  love  for  another,  by  willing  and  doing  what  is  agreeable  to 
the  will  of  the  other ;  in  consequence  of  which  he  is  loved  by 
the  other  in  return,  and  conjunction  with  him  is  effected ;  which 
does  not  ensue  on  loving  the  other  without  doing  what  is  agree 
able  to  his  will,  since  this,  regarded  in  itself,  is  not  loving  him  : 
and  when  they  also  might  know,  that  the  good  proceeding  from 
the  Lord  is  his  likeness,  because  He  is  in  it,  and  that  those 
become  likenesses  of  Him,  and  attain  conjunction  with  Him, 
who  make  good  and  truth  the  principles  of  their  life,  by  willing 
and  doing  them.     To  will,  also,  is,  to  love  to  do.     This  the  Lord 
likewise  teaches,  saying,  "He  that  hath  my  commandments, 
andkeepeth  them,  lie  it  is  that  loveth  me  : — and  I  will  love  him, 
and  will  manifest  myself  unto  him"  (John  xiv.  21).     And  in 
another  place :  "  If  ye  keep  my  commandments,  ye  shall  abide 
in  my  love"  (John  xv.  10). 

17.  That  the  Divine  Sphere  proceeding  from  the  Lord,  which 
affects  the  angels  and  constitutes  heaven,  is  love,  all  experience 
in  heaven  testifies :  for  all  there  are  forms  of  love  and  charity 
They  appear  of  ineffable  beauty ;  and  love  beams  forth  from 
their  face,  from  their  speech,  and  from  every  particular  of  their 
life.(5)     Moreover,  from  every  angel  and  spirit  proceed  spiritual 
spheres  of  life,  which  are  circumfused  around  them,  and  by 
means  of  which  their  quality,  as  to  the  affections  which  belong 
to  their  love,  is  sometimes  perceived  at  a  considerable  distance. 
For  those  spheres  flow  from  the  life  of  the  affection,  and  thence 
of  the  thought,  of  every  one ;  or  from  the  life  of  his  love  and 
thence  of  his  faith  :  and  the  spheres  proceeding  from  the  angels 
are  so  full  of  love,  that  they  affect  the  inmost  grounds  of  the 
life  of  those  in  their  company :  they  have  sometimes  been  per- 


(*)  That  to  lovo  the  Lord  and  our  neighbor  is  to  live  according  to  the  Lord's  pre 
cepts,  nn.  10,143,  10,153,  10,310,  10,578,  10,648 

(4)  That  to  love  the  neighbor  is  not  to  love  his  person,  but  to  love  that  in  him  by 
which  he  is  constituted  a  neighbor,  thus  trutli  and  good,  nn.  5028,  10,336.  That  those 
who  love  the  person,  and  not  that  in  him  by  which  he  is  constituted  a  neighbor,  lovo 
evil  as  well  as  good,  n.  3820.  That  charity  consists  in  willing  truths,  and  bciui> 
affected  by  truths,  for  their  own  sake,  nn.  3876,  3877.  That  charity  towards  our 
neighbor  consists  in  doing  what  is  good,  just,  and  right,  in  every  work  and  in  every 
office,  nn.  8120,  8121,  8122. 

(•)  That  the  fingels  are.forms  of  love  and  charity,  nn.  3804,  4735,  4797,  4985,  51W, 
6560,  9879,  10,177. 

10 


HEAVEN.  IT,  18 

ceivcd  by  me,  wlien  they  affected  me  in  this  manner^6)  Tha* 
love  is  the  principle  from  which  the  life  of  the  angels  is  derived, 
is  also  evident  from  hence,  that  every  one  in  the  other  life  turns 
himself  in  a  direction  agreeing  with  his  love ;  those  who  are 
principled  in  love  to  the  Lord,  and  in  love  towards  their  neigh 
bor,  turn  themselves  constantly  to  the  Lord  ;  but  those  who  are 
principled  in  the  love  of  self  constantly  turn  themselves  away 
from  the  Lord.  This  continues  to  be  the  case  in  every  motion 
of  their  bodies  :  for  spaces,  in  the  other  life,  depend  on  the  state 
of  the  interiors  of  those  who  dwell  there,  as  do  the  quarters 
likewise,  which  are  not  fixed  there,  as  they  are  in  tie  world, 
but  are  determined  according  to  the  aspect  of  the  faces  of  the 
inhabitants.  It  is  not,  however,  the  angels  who  turn  themselves 
to  the  Lord,  but  it  is  the  Lord  who  turns  all  those  to  himself 
who  love  to  do  those  things  that  are  from  hirn.(7)  More  will  be 
said  on  these  subjects  in  the  following  pages,  when  the  Quarters 
in  the  other  life  are  treated  of. 

18.  The  reason  that  the  Divine  Sphere  of  the  Lord  in  heaven 
is  love,  is,  because  love  is  the  receptacle  of  all  the  constituents 
of  heaven,  which  are  peace,  intelligence,  wisdom,  and  happi 
ness.  For  love  receives  all  things  whatever  that  are  congenial 
to  itself;  it  desires  them,  it  seeks  for  them,  and  it  imbibes  them 
as  it  were  spontaneously ;  for  it  is  continually  desirous  of  being 
enriched  and  perfected  by  them.(8)  This  is  also  known  to  man : 
for  in  him,  love  inspects  as  it  were  the  stores  of  bis  memory,  , 
and  calls  forth  thence  such  of  its  contents  as  agree  with  itself: 
these  it  collects  together  and  arranges  in  and  under  itself, — in 
itself  that  they  may  be  its  own,  and  under  itself  that  they  may 
be  ready  for  its  service  :  but  whatever  does  not  agree  with  itself, 
it  rejects  and  exterminates.  That  every  faculty  for  receiving 
the  truths  congenial  to  it,  and  the  desire  of  conjoining  them  to 
itself,  are  inherent  in  love,  clearly  appears,  also,  from,  those 
who  are  raised  to  heaven ;  all  of  whom,  though  they  may  have 
been  simple  persons  when  they  lived  in  the  world,  nevertheless, 
on  coming  among  the  angels,  enter  fully  into  their  angelic  wis 
dom,  and  the  felicities  of  heaven:  the  reason  is,  because  they 
had  loved  good  and  truth  for  their  own  sake,  and  had  implanted 
them  in  their  life,  and  thereby  acquired  the  faculty  of  receiving 
heaven,  with  all  its  ineffable  perfections.  But  those  who  are 
immersed  in  the  love  of  self  and  of  the  world  possess  no  faculty 

(')  That  a  spiritual  sphere,  which  is  the  sphere  of  his  life,  flows  and  exudes  from 
eeery  man,  spirit,  and  angel,  and  spreads  around  him,  nn.  4464,  5179,  74~>4,  8630. 
That  it  liovvs  from  the  life  of  his  affer.iou  and  thence  of  his  thought,  nn.  2189,  4464 
6206. 

(7)  That  spirits  and  angels  turn  themselves  constantly  to  their  loves,  and  that  those 
in  heaven  turn  themselves  constantly  to  the  Lord,  nn.  10,130,  10,181*,  H  ,4^0,  10,702. 
That  the  quarters  in  the  other  life  depend  with  every  one  on  the  aspect  of  his  face, 
and  are  thence  determined,  differently  from  what  take's  place  in  the  world,  nn.  10,130, 
10,189,  10,420,  10,702. 

(8)  That  innumerable  things  are  inherent  in  love,  and  t'aat  love  receives  to  itself  all 
tilings  that  agree  with  it,  nn.  2500,  2572,  3078,  3189,  63J3,  7490,  7750. 


19  —  21  HEAVEN. 

of  receiving  such  gifts  :  they  feel  aversion  for  them,  they  reject 
them,  they  iiee  away  at  their  first  touch  and  influx,  and  a'sso- 
ciate  themselves  with  those  in  hell  who  are  immersed  in  the 
same  kinds  of  love  as  themselves.  There  were  certain  spirits 
who  doubted  whether  such  faculties  were  inherent  in  heavenly 
love,  and  desired  to  know  the  truth ;  wherefore,  the  obstacles 
in  themselves  being  for  a  time  removed,  they  were  let  into  a 
state  of  heavenly  love,  and  borne  forward  to  some  distance 
where  there  was  an  angelic  heaven ;  whence  they  conversed 
with  me,  saying,  that  they  had  a  perception  of  interior  happi 
ness  which  they  were  unable  to  express  by  words,  and  grieving 
exceedingly  that  they  must  return  into  their  former  state.  Some 
others,  also,  were  taken  up  into  heaven,  and  in  proportion  as 
their  elevation  became  more  interior  and  exalted,  they  entered 
into  such  intelligence  and  wisdom,  as  to  be  capable  of  seeing 
things  with  clear  perception  which  before  they  were  unable  to 
comprehend  at  hll.  Hence  it  is  manifest,  that  love  proceeding 
from  the  Lord  is  the  receptacle  of  heaven  and  of  all  its  per 
fections. 

19.  That  love  to  the  Lord  and  love  towards  the  neighbor 
comprehend  in  themselves  all  divine  truths,  may  appear  from 
what  the  Lord  declared  concerning  them,  when  he  said,  "  27wu 
shalt  love  the  Lord  thy  God  with  ail  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind.  This  is  the  first  and  great  com- 
mandtnent.  And  the  second  is  like  unto  it :  Thou  shalt  love 
thy  neighbor  as  thyself.  On  these  two  cojnmandmcnts  hang  all 
the  law  and  tlie  prophets"  (Matt.  xxii.  37 — 40).  The  law  and 
the  prophets  are  the  whole  Word,  thus  all  Divine  Truth. 


.    THAT  HEAVEN  IS  DIVIDED  INTO  TWO  KINGDOMS. 

20.  As  in  heaven  there  are  infinite  varieties,  and  no  society 
is   exactly   like  another,  nor  indeed   any  angel, (l)    therefore 
heaven  is  divided  in  a  general,  in  a  specific,  and  in  a  particular 
manner.     It  is  divided,  in  general,  into  two  kingdoms,  specif 
ically,  into  three  heavens,  and  in  particular,  into  innumerable 
societies.     Each  division  shall  be  treated  of  distinctly. 

The  general  divisions  are  styled  kingdoms,  because  heaven  is 
called  the  kingdom  of  God. 

21.  There  are  angels  who  receive  the  Divine  Sphere  proceed 
ing  from  the  Lord  more  and  less  interiorly.     They  who  receive 

(')  That  \  iricty  is  infinite,  and  that  one  thing  is  never  the  same  as  another,  rm. 
723<i,  itno'J.  Tluit  in  the  heavens,  also,  there  is  infinite  variety,  nn.  G84,  «yO,  3744, 
5598,  72'-W.  That  varieties  in  the  heavens  are  varieties  of  good,"  nn.  3744,  4005.  723t>, 
7833,  78;5»>,  i)0<>2.  That  thereby  till  the  societies  of  heaven,  and  all  the  angnU  \\\  each 
Bocietv,  are  distinguished  from  each  other  nn.  6'JO,  3241,  3519,  3804.  3'JSG,  4\.-o7,  '^149, 
4263,  723(5,  7833,  7830.  But  that  they  all,  nevertheless,  make  a  one,  by  meaub  of  love 
froia  the  Lurd,  an.  457,  3i)86. 

12 


HEAVEN.  22—25 

it  more  interiorly  are  called  celestial  angels ;  but  the;y  who  re 
ceive  it  less  interiorly  are  called  spiritual  angels.  Hence 
heaven  is  divided  into  two  kingdoms  ;  one  of  which  is  called  the 
CELESTIAL  KINGDOM,  and  the  other,  the  SPIRITUAL  KINGDOM.^ 

22.  The  angels  who  constitute  the  celestial  kingdom,  because 
they  receive  the  Divine  Sphere  proceeding  from  the  Lord  more 
interiorly,  are  called  interior,  and  also,  superior  angels ;    and 
thence,  also,  the  heavens  which  they  constitute  are  called  inte 
rior  and  superior  heavens.(3)    They  are  styled  superior  and  in 
ferior,  because  things  interior  and  exterior,  respectively,  are  so 
called/4) 

23.  The  love  in  which  those  who  dwell  in  the  celestial  king 
dom  are  principled,  is  called  celestial  love ;   and  the  love  in 
which  those  who  dwell  in  the  spiritual  kingdom  are  principled, 
is  called  spiritual  love.     Celestial  love  is  love  to  the  Lord,  and 
spiritual  love  is  charity  towards  the  neighbor.    And  as  all  good 
has  relation  to  love,  since  whatever  any  one  loves  he  deems 
good,  therefore,  also,  the  good  of  one  kingdom  is  called  celestial 
good,  and  that  of  the  other,  spiritual  good.     Hence  it  is  evident 
in  what  respect  those  two  kingdoms  are  distinguished  from  each 
other,  namely,  that  the  distinction  between  them  is  like   that 
between  the  good  of  love  to  the  Lord  and  the  good  of  charity 
towards  the  neighbor  :(5)   and  as  the  former  good  is  interior 
good,  and  that  love  is  interior  love,  therefore  the  celestial  angels 
are  interior  angels,  and  are  called  superior. 

24:.  The  celestial  kingdom  is  also  called  the  Sacerdotal  King 
dom  of  the  Lord,  and,  in  the  Word,  His  dwelling-place  or  habi 
tation  ;  and  the  spiritual  kingdom  is  called  His  Regal  Kingdom, 
and,  in  the  Word,  His  Throne.  It  is,  also,  from  His  Divine 
Celestial  Principle,  that  the  Lord,  in  the  world,  was  called 
JESUS  ;  and  it  is  by  virtue  of  His  Divine  Spiritual  Principle, 
that  He  was  called  CHRIST. 

25.  The  angels  in  the  Lord's  celestial  kingdom  far  excel  the 
angels  of  His  spiritual  kingdom  in  wisdom  and  glory,  by  reason 
that  they  more  interiorly  receive  the  Lord's  Divine  Sphere:  for 
they  are  grounded  in  love  to  Him,  and  thence  they  are  nearer 
to  Him,  and  in  closer  conjunction  with  Him.()  The  reason 

(2)  That  the  whole  heaven  is  distinguished  into  two  kingdoms,  the  celestial  king- 
do'.n,  and  tiie  spiritual  kingdom,  nn.  38S?,  4133.  That  the  angels  of  the  celestial  king 
dom  receive  the  Divine  Sphere  proceeding  from  the  Lord  in  the  will  part,  thus  more 
interiorly  tiiun  the  spiritual  angels,  who  receive  it  in  the  intellectual  part,  nn.  5113, 
63l57,  Sail,  y.).Ji>,  VI'J'Jo,  10,124. 

(3>  Taut  the  heavens  which  constitute  the  celestial  kingdom  are  styled  superior 
heavens,  but  tho.>e  which  constitute  the  spiritua1  kingdom,  inferior  heavens,  n.  10,068. 

(4)  Taat  wluit  is  interior  is  expressed  by  what  is  superior,  and  that  what  is  superior 
signifies  what  is  interior,  nn.  2.4S,  3os4,  4.V.IH,  514(5,  K32">. 

(*)  Tiiat  tnc  good  of  the  celestial  kingdom  is  the  good  of  love  to  the  Lord,  and  that 
tbo  good  of  tiie  spiritual  kingdom  is  the  good  of  charity  towards  the  neighbor,  nu. 
869 1 ,"  iH->.~>,  y40<,  VHJSO,  y(>33,  yfso. 

(*)  Tiiat  the  celestial  angels  immensely  excel  the  spiritual  angels  in  wisdom,  nn. 
J713,  y.Hif).  What  is  the  difference  between  the  celestial  and  the  spiritual  angeb,  nn. 
2088  2t>.)J  2TOo,  2T15,  3235  32i>,  47b3,  70o5  8521,  (J2f7,  10  2i)5. 

13 


25    26  HEAVEN. 

"mat  these  angels  are  of  such  a  quality,  is,  because  they  had 
received,  when  in  the  world,  and  continue  to  receive  still,  divine 
truths  immediately  in  -the  life,  and  do  not,  like  the  spiritual, 
first  deposit  them  in  the  memory  and  the  thought.  From  this 
cause,  they  have  them  inscribed  on  their  hearts :  they  have  a 
perception  of  their  reality,  and,  as  it  were,  see  them  in  them 
selves  :  nor  do  they  ever  reason  about  them,  to  ascertain  whether 
the  truth  be  so  or  not.(7)  They  are  such  as  are  described  in 
Jeremiah :  "/"  will  put  my  law  in  their  inward  parts,  and 
write  it  in  their  hearts. — They  shall  teach  no  more  every  mail 
his  neighbor,  and  every  man  his  'brother,  saying,  Know  ye  Je- 
Iwvahj  for  they  shall  all  know  Trie,  from  the  least  of  them  unto 
the  greatest  of  them,,  saith  Jehovah"  (ch.  xxxi.  33,  34).  And 
they  are  called  in  Isaiah,  The  "  taught  of  Jehovah"  (ch.  liv.  13). 
That  the  taught  of  Jehovah  are  they  who  are  taught  of  the  Lord, 
the  Lord  himself  teaches  in  John  (vi.  45). 

26.  It  was  observed,  that  the  celestial  angels  excel  the  others 
in  wisdom  and  glory,  because  they  had  received,  when  in  the 
world,  and  continue  to  receive  still,  divine  truths  immediately 
/in  the  life:  for  as  soon  as  they  hear  them,  they  will  and  do 
them,  and  do  not  first  deposit  them  in  the  memory,  and  after 
wards  think  whether  they  be  true  or  not.  They  who  are  of  such 
a  quality,  know  immediately,  by  an  influx  from  the  Lord, 
whether  what  they  hear  be  true  or  not :  for  the  Lord  enters  by 
influx  into  man's  faculty  of  willing  immediately,  and  mediately, 
through  that,  into  his  faculty  of  thinking;  or,  what  is  the  same, 
the  Lord  enters  by  influx  into  good  immediately,  and  mediately, 
through  good,  into  truth  :(8)  for  that  is  called  good  which  has 
its  abode  in  the  will,  and  thence  proceeds  into  act;  and  that  is 
called  truth  which  has  its  seat  in  the  memory,  and  is  thence 
made  an  object  of  the  thought.  All  truth,  also,  is  turned  into 
good,  and  is  implanted  in  the  love,  as  soon  as  it  enters  the  will ; 
but  so  long  as  it  is  in  the  memory,  and  thence  in  the  thought, 
it  does  not  become  good,  nor  has  it  life,  nor  is  it  appropriated 
to  the  man ;  for  man  is  man  by  virtue  of  his  will,  and  of  his 
understanding  as  thence  exercised,  and  not  by  virtue  of  his 
understanding  in  separation  from  his  will.(9) 

C)  That  tho  celestial  angels  dp  not  reason  concerning  the  truths  of  faith,  because 
they  have  a  perception  of  them  in  themselves,  but  that  the  spiritual  angeis»  reason 
concerning  them,  to  ascertain  whether  a  thing  be  so  or  not,  nn.  202,  837,  597,  t>07,  764, 
1121,  1384,  (131)8,)  1919,  3246,  4448,  7680,  7877,  8780,  1)277,  10,786. 

(e)  That  there  is  an  influx  of  the  Lord  into  good,  and  through  good  into  truth,  and 
not  vice  versa  ;  thus  into  the  will,  :md  through  that  into  the  understanding,  and  not 
vice  verm,  nn.  54s2,  5649,  6027,  8685,  8701,  10,153. 

(")  That  the  will  of  man  is  the  very  esae  of  his  life,  and  is  the  receptacle  of  the  good 
of  love;  and  that  his  understanding  is  his  cxivtere  of  life  thence  derived,  and  is  tho 
receptacle  of  the  truth  and  good  of  faith,  nn.  8(511),  5002,  9282.  Thus  that  the  life  of 
his  will  is  the  principal  life  of  man,  and  that  the  life  of  his  understanding  ^roceedd 
from  it,  nn.  585.  5'JO,  86 1W,  7342,  8885,  9282.  10,076,  10,109,  10,110.  That  those  things 
which  are  received  in  the  will,  become  principles  of  the  life,  and  are  appropiuted  to 
man,  nn.  3161,  9386,  9393.  That  man  ut  man  by  virtue  of  his  will,  anl  thence  by  vir- 

14 


HEAVEN.  27 30 

27.  As  there  is  such  a  difference  between  the  angels  of  the 
celestial  kingdom  and  those  of  the  spiritual  kingdom,  they  do 
not   dwell   together,  nor   have   they  any  mutual   intercourse- 
There  is  only  a  communication  between  them  by  means  of  in 
termediate  angelic  societies,  called  celestial-spiritual ;  through 
which  the  celestial  kingdom  enters  by  influx  into   the  spir 
itual^10)     It  is  owing  to  this  influx,  that  although  heaven  is 
divided  into  two  kingdoms,  still  it  forms  a  one.     The  Lord 
always  provides  such  intermediate  angels,  by  means  of  whom 
communication  and  conjunction  are  effected. 

28.  As  the  angels  of  both  these  kingdoms  are  much  treated 
of  in  the  following  pages,  it  is  unnecessary  to  state  any  further 
particulars  here. 


THAT  THERE  ARE  THREE  HEAVENS. 

29.  There  are  three  heavens,  which  are  perfectly  distinct 
from  each  other ;  namely,  the  Inmost  or  Third  Heaven,  the 
Middle  or  Second  Heaven,  and  the  Ultimate  or  First.  They 
follow  each  other  in  order,  and  are  mutually  related,  like  the 
highest  part  of  man,  which  is  called  the  head,  his  middle  part, 
which  is  called  the  body,  and  his  lowest  part,  which  is  the  feet ; 
and  like  the  highest,  the  middle,  and  the  lowest  stories  of  a 
house.  The  Divine  Sphere  which  proceeds  and  descends  from 
the  Lord,  is  also  in  the  same  order ;  and  hence,  from  its  neces 
sary  conformity  to  order,  heaven  is  disposed  according  to  a 
threefold  arrangement. 

30..  The  interiors  of  man,  belonging  to  his  internal  and  ex 
ternal  minds,*  are  also  in  similar  order :  he  has  an  inmost,  a 
middle,  and  an  ultimate.  For  when  man  was  created,  all  the 
principles  of  Divine  Order  were  collated  into  him,  so  that  he 
was  made  Divine  Order  in  form,  and  thence  a  heaven  in  minia- 

tue  of  his  understanding,  nn.  8911,  9069,  9071, 10,076, 10,109, 10,110.  That  also,  every 
man  whose  will  and  understanding  are  good,  is  loved  and  esteemed  by  others  ;  while 
he  whose  will  and  understanding  are  not  good,  is  rejected  and  despised,  nn.  (8911,) 
(10,076.)  That  man  also  continues  after  death  such  as  his  will  is  and  his  understand 
ing  thence,  and  that  those  things  which  are  entertained  by  his  understanding  and  not 
at  the  same  time  by  his  will,  then  vanish,  because  they  are  not  iu  the  man,  nn.  9069, 
9071,  9282,  9336,  '.0,153. 

(10)  That  there  is  communication  and  conjunction  between  the  two  heavens,  by 
means  of  angelic  societies  which  are  c  died  celestial-spiritual,  nn.  40-17,  6435,  8787, 
8802.  Of  the  influx  of  the  Lord  through  the  celestial  kingdom  into  the  spiritual,  nn. 
3969,  6366. 

*  Our  Author  frequently  uses  two  Latin  words  together  (mens  and  animus)  to  de 
note  the  mind,  meaning  by  the  former  the  intellectual  or  rational  mind,  which  is  re 
spectively  internal,  and  by  the  latter  the  natural  or  animal  mind,  which  is  respectively 


lowing  pages. — N. 

15 


31—33  HEAVEN. 


Thus  also  man,  with  respect  to  his  interiors,  has  commu 
nication  with  the  heavens,  and  also  rises  to  the  angelic  abodes 
after  death  ;  entering  into  the  society  of  the  angels  of  the  in 
most,  second,  or  ultimate  heaven,  according  to  his  reception  of 
divine  good  and  truth  from  the  Lord  during  his  life  in  the  world. 

31.  The  Divine  Sphere  which  enters  by  influx  from  the  Lord, 
and  is  received  in  the  third  or  inmost  heaven,  is  called  the 
Divine  Celestial  Sphere  /   whence  the  angels  there  are  called 
celestial  angels;  and  the  Divine  Sphere  which  enters  by  influx 
from  the  Lord,  and  is  received,  in  the  second  or  middle  heaven, 
is  called  the  Divine  Spiritual  Sphere,  whence  the  angels  there 
are  called  spiritual  angds:  but  the  Divine  Sphere  which  enteis 
by  influx  from  the  Lord,  and  is  received,  in  the  ultimate  or  first 
heaven,  is  called  the  Divine  Natural  Sphere.   As,  however,  the 
natural  sphere  of  that  heaven  is  not  like  the  natural  sphere  in 
which  this  world  exists,   but  has  the  spiritual  and    celestial 
spheres  within  it,  that  heaven  is  called  spiritual-and-celestial- 
natural  ;  whence  the  angels  there  are  called  sgiritual-and-celes- 
tial-natural  angels:^}    those  are  styled  spiritual-natural  who 
receive  their  influx  out  of  the  middle  or  second  heaven,  which 
is  the  spiritual  heaven  ;    and  those  are  styled  celestial-natural 
who  receive  their  influx  out  of  the  third  or  inmost  heaven, 
which  is  the  celestial  heaven.     The  spiritual-and-celestial-natu- 
ral  angels  dwell  apart  from  each  other,  but  still  they  consti 
tute  but  one  heaven,  because  they  are  in  the  same  degree. 

32.  In  every  heaven  there  is  an  Internal  and  an  External  ; 
and  those  who  are  in  the  internal  are  called  there  internal 
angels,  but  those  who  are  in  the  external  are  called  external 
angels.     The  internal  and  the  external  in  the  heavens,  and  in 
every  heaven,  are  like  the  will-faculty,  and  its  intellectual  fac 
ulty,  appertaining  to  man,  the  internal  being  like  the  will- 
faculty,  and  the  external  like  its  intellectual  faculty.     Every 
species  of  will-faculty  has  its  own  intellectual  faculty,  the  one 
not  existing  without  the  other;  the  will-faculty  being  compara 
tively  like  a  flame,  and  its  intellectual  faculty  like  the  light 
proceeding  from  it. 

33.  It  is  carefully  to  be  noted,  that  the  interiors  of  the  angels 

(*)  That  all  the  principles  of  Divine  Order  are  collated  into  man,  and  that  man.  from 
creation,  is  Divine  Order  in  a  form,  nn.  4219,  4222,  4223,  4523,  4f>24,  5114,  (5368,) 
C013,  60«">7,  6603,  6626,  9706,  10,150,  10,472.  That,  with  man,  his  interim!  man  is 
formed  after  the  image  of  heaven,  and  liis  external  after  the  image  cf  the  world,  and 
that,  therefore,  man  was  called  hy  the  ancients  a  microcosm,  or  little  world,  nn.  4523, 
5368,  6013,  6037,  0279,  9706,  10,156,  10,472.  That  thus  man  is,  from  creation,  with 
respect  to  his  interiors,  a  heaven  in  miniature,  formed  after  the  image  of  heaven  at 
large  ;  and  that  the  man  who  is  horn  anew,  or  regenerated  by  the  Lord,  is  such  also,  nn. 
911,  1900,  192N,  8(524—3631.  3634,  3884,  4041,  4279,  4523.  4524,  4625,  6013,  9'279,  9632. 

(3)  That  there  are  three  heavens,  the  inmost,  the  middle,  and  the  ultimate;  or  the 
third,  the  second,  and  the  first,  nn.  684,  9594,  10,270.  That  goods,  there,  also  follow 
each  other  in  a  triple  order,  nn.  4938,  4939,  9992,  10,005,  10,017.  That  the  good  of  the 
inmost  or  third  heaven  is  called  celestial  good,  that  of  the  middle  or  second,  spiritual 
pood,  and  that  of  the  ultimate  or  first,  natural  good,  nn.  4279,  4286,  4938.  9992.  10.005, 
10,017,  10,068. 

10 


HEAVEN.  34:,  35 

are  what  determine  their  situation  in  one  or  other  of  these 
heavens  ;  for  they  inhabit  a  more  interior  heaven  in  proportion 
as  their  interiors  are  more  open  to  the  Lord.  There  exist  with 
every  one,  whether  angel,  spirit,  or  man,  three  degrees  of  the 
interiors :  those  with  whom  the  third  degree  is  open,  are  in  the 
inmost  heaven  ;  and  those  with  whom  the  second  degree,  or 
only  the  first,  is  open,  are  either  in  the  middle  or  ultimate 
heaven.  The  interiors  are  opened  by  the  reception  of  divine 
good  and  divine  truth.  Those  who  are  affected  with  divine 
truths,  and  admit  them  immediately  into  the  life,  thus  into  the 
will  and  thence  into  act,  are  in  the  inmost  or  third  heaven,  their 
situation  there  being  according  to  their  reception  of  good  from 
the  affection  of  truth ;  those  who  do  not  admit  divine  truths 
immediately  into  the  life,  but  into  the  memory  and  from  that 
into  the  understanding,  and  thence  will  and  do  them,  are  in  the 
middle  or  second  heaven ;  but  those  who  lead  a  moral  life,  and 
believe  in  the  Divine  Being,  without  caring  much  to  be  in 
structed,  are  in  the  ultimate  or  first  heaven.(3)  Hence  it  may 
appear,  that  the  states  of  the  interiors  are  what  constitute 
heaven,  and  that  heaven  is  within  every  one,  and  not  without 
him;  as  the  Lord  also  teaches,  saying,  "The  kingdom  of  God 
cometh  not  with  observation,  neitJier  shall  they  say,  Lo  here  !  or 
Lo  there  !  for  behold,  the  kingdom  of  God  is  within  you"  (Luke 
xvii.  20,  21). 

34:.  All  perfection,  also,  increases  as  it  advances  towards  the 
interiors,  arid  decreases  as  it  descends  towards  the  exteriors ; 
because  interior  things  are  nearer  to  the  Divine  Nature,  and  in 
themselves  more  pure  ;  but  exterior  things  are  further  removed 
from  the  Divine  Nature,  and  in  themselves  more  gross. (4)  An 
gelic  perfection  consists  in  intelligence,  wisdom,  love,  and  every 
good,  and  thence  in  happiness,  but  riot  in  happiness  without  the 
former ;  for,  without  those  graces,  happiness  is  external  and  not 
internal.  As,  in  the  angels  of  the  inmost  heaven,  the  interiors 
are  open  in  the  third  degree,  their  perfection  immensely  sur 
passes  that  of  the  angels  in  the  middle  heaven,  whose  interiors 
are  open  in  the  second  degree:  and  the  perfection  of  the  angels 
of  the  middle  heaven  exceeds  that  of  the  angels  of  the  ultimate 
heaven  in  a  similar  manner. 

35.  The  difference  between  them  being  so  great,  an  angel  of 
one  heaven  cannot  intrude  among  the  angels  of  another  heaven ; 

(*)  That  there  are  as  many  degrees  of  life  in  man  as  there  are  heavens,  and  that  they 
are  opened  alter  death  according  to  his  life,  nn  3747,  9594.  That  heaven  is  in  man, 
n.  38^4.  Hence,  that  whoever  revives  keuveu  in  himself  in  the  world,  comes  into 
heaven  sifter  death,  n.  10,717. 

(*)  That  interior  things  are  more  perfect,  because  nearer  to  the  Divine  Being,  nn. 
8405,  514(5,  5147.  Tlv.it  there  are  thousands  and  thousands  of  things  in  the  internal, 
•which  in  the  external  appear  as  one  general  tiling,  n.  5707.  That  so  far  as  any  one  is 
elevated  fro.-n  external  things  towards  interior  things,  so  far  he  comes  into  light,  and 
thus  into  intelligence  ;  and  that  such  elevation  is  like  passing  out  of  a  mist  into  a  clear 
etmosphere  :m.  45<.'8.  6183,  6313. 

2  17 


36 37  HEAVEN. 

that  is,  no  one  can  ascend  from  an  inferior  heaven,  nor  descend 
from  a  superior  one.  Whoever  ascends  from  an  inferior  to  a 
superior  heaven,  is  seized  with  an  anxiety  amounting  to  anguish ; 
nor  can  he  see  those  who  dwell  there,  still  less  can  he  converse 
with  them  ;  and  whoever  descends  from  a  superior  to  an  inferior 
heaven  is  deprived  of  his  wisdom,  stammers  in  his  speech,  and 
is  filled  with  despair.  There  were  certain  angels  of  the  ultimate 
heaven  who  had  not  yet  learned  that  heaven  has  its  seat  in  the 
interiors  of  the  angels,  believing  that  they  should  come  into 
superior  heavenly  happiness,  could  they  but  enter  a  heaven 
inhabited  by  angels  by  whom  such  happiness  is  enjoyed.  They 
were  also  permitted :  but  when  they  came  there,  though  they 
looked  about  for  the  angels,  and  there  was  a  great  multitude 
present,  they  could  see  no  one  :  for  the  interiors  of  the  strangers 
were  not  opened  in  the  same  degree  as  the  interiors  of  the 
angels  who  dwelt  there,  consequently,  neither  was  their  sight. 
Soon  afterwards  they  were  seized  with  anguish  of  heart,  to  such 
a  degree,  that  they  scarcely  knew  whether  they  were  alive  or 
not :  wherefore  they  speedily  betook  themselves  away  to  the 
heaven  from  which  they  came,  rejoicing  on  their  arrival  amongst 
their  own  companions,  and  promising  that  they  would  never 
more  covet  any  higher  enjoyments  than  such  as  were  in  agree 
ment  with  their  life.  I  have  also  seen  some  angels  let  down  out 
of  a  superior  into  an  inferior  heaven ;  who  were  deprived  of 
their  wisdom  to  such  a  degree,  that  they  did  not  know  of  what 
quality  their  own  heaven  was.  But  this  does  not  happen,  when 
the  Lord,  as  is  frequently  the  case,  elevates  any  angels  from  an 
inferior  to  a  superior  heaven  that  they  may  see  its  glory ;  for 
they  then  are  previously  prepared,  and  are  surrounded  by  inter 
mediate  angels,  by  means  of  whom  communication  is  effected. 
It  is  evident  from  these  facts,  that  the  three  heavens  are  per 
fectly  distinct  from  each  other. 

36.  All,  however,  who  reside  in  the  same  heaven  can  hold 
intercourse  with  each  other;  only  the  enjoyments  of  their  inter 
course  depend  upon  the  affinity  between  the  kinds  of  good  in 
which  they  are  principled.     But  this  will  be  treated  of  in  the 
following  sections. 

37.  But  though  the  three  heavens  are  so  distinct  that  the 
angels  of  one  heaven  cannot  have  intercourse  with  those  of 
another,  yet  the  Lord  conjoins  them  all  into  one  by  immediate 
and  mediate  influx;  by  immediate  influx  from  himself  into  all 
the   heavens,  and  by  mediate   influx  from   one   heaven   into 
another.(5)    The  result  of  this  is,  that  the  three  heavens  form  a 

(•)  That  the  influx  proceeding  from  the  Lord  is  both  immediate  from  Himself,  and 
mediate  through  one  heaven  into  another;  and  that  th*  influx  from  the  Lord  with 
man  takes  place  into  his  interiors  in  a  similar  manner,  nn.  6063,  6307,  6472,  9682,  9683. 
Of  the  immediate  influx  of  the  Divine  Sphere  proceeding  from  the  Lord,  nn.  6058, 
6474—6478,  8717,  8728.  Of  the  mediate  influx  through  the  spiritual  world  into  the 
natural  world,  nn.  6982,  6985,  6996. 

18 


HEAVEN.  37,  38 

united  whole,  and  are  all  kept  in  connection,  from  the  First 
Cause  to  ultimate  effects,  so  that  nothing  which  is  not  in  such 
connection  can  be  found :  for  whatever  is  not  connected  witn 
the  First  Cause  by  intermediate  links,  cannot  subsist,  but  is 
dissipated  and  falls  to  nothing^6) 

38.  He  who  does  not  know  the  regulations  of  divine  order 
with  respect  to  degrees  cannot  comprehend  in  what  manner  the 
heavens  are  distinct  from  each  other,  nor  even  what  is  meant  by 
the  internal  and  external  man.  Most  persons  in  the  world  have 
no  other  idea  of  things  interior  and  exterior,  or  superior  and 
inferior,  than  as  of  something  continuous,  or  cohering  by  con 
tinuity,  from  a  purer  state  to  a  grosser ;  whereas  things  interior 
and  exterior  are  not  continuous  with  respect  to  each  other,  but 
discrete.*  Degrees  are  of  two  kinds,  there  being  continuous 
degrees  and  degrees  not  continuous.  Continuous  degrees  are 
like  the  degrees  of  light,  decreasing  as  it  recedes  from  flame, 
which  is  its  source,  till  it  is  lost  in  obscurity ;  or  like  the  degrees 
of  visual  clearness,  decreasing  as  the  sight  passes  from  the 
objects  in  the  light  to  those  in  the  shade ;  or  like  the  degrees  of 
the  purity  of  the  atmosphere  from  its  base  to  its  summit :  these 
degrees  being  determined  by  -the  respective  distances.  But 
degrees  that  are  not  continuous,  but  discrete,  diifer  from  each 
other  like  what  is  prior  and  what  is  posterior,  like  cause  and 
effect,  and  like  that  which  produces  and  that  which  is  produced. 
Whoever  investigates  this  subject  will  find,  that  in  all  the  objects 
of  creation,  both  general  and  particular,  there  are  such  degrees 
of  production  and  composition,  and  that  from  one  thing  pro 
ceeds  another,  and  from  that  a  third,  and  so  on.  He  that  has 
not  acquired  a  clear  apprehension  of  these  degrees,  cannot  be 
acquainted  with  the  difference  between  the  various  heavens,  and 
between  the  interior  and  exterior  faculties  of  man ;  nor  can  he 
be  acquainted  with  the  difference  between  the  spiritual  world 
and  the  natural,  nor  between  the  spirit  of  man  and  his  body ; 
nor,  consequently,  can  he  understand  what  correspondences  and 
representations  are,  and  their  origin ;  nor  what  is  the  nature  of 
Influx.  Sensual  men  cannot  comprehend  these  distinctions,  for 
they  suppose  increase  and  decrease,  even  with  respect  to  these 
degrees,  to  be  continuous ;  on  which  account  they  can  form  no 
other  conception  of  what  is  spiritual,  than  as  something  more 
purely  natural.  Thus  they  stand,  as  it  were,  without  the  gate, 
far  remote  from  all  that  constitutes  intelligence^7) 

*  Discrete  is  a  philosophical  term  signifying  separate,  and  is  applied  to  two  or  more 
things  that  do  not  run  into  one  another,  but,  though  contiguous,  have  each  their  dis 
tinct  boundary. — JY. 

(6)  That  ail'  things  exist  from  things  prior  to  themselves,  thus  from  a  First  Cause : 
and  that  they  subsist  in  like  manner,  because  subsistence  is  perpetual  existence ;  ana 
that  therefore  nothing  unconnected  is  to  be  found,  nn.  3626,  3627,  3628,  3648,  4523. 
4524,  6040,  6056. 

(')  That  things  interior,  and  exterior  areunot  continuous,  but  distinct  and  discrete 
according  to  degrees  ;  and  that  every  degree  is  terminated,  nn.  3691,  5145,  5114>  8608, 

19 


39 41  HEAVEN. 

39.  In  the  last  place,  a  certain  arcanum  may  be  mentioned 
respecting  the  angels  of  the  three  heavens,  which  never  before 
entered  the  mind  of  any  one,  because  no  man  has  hitherto  un 
derstood  the  doctrine  of  degrees.     There  is  in  every  angel,  and 
also  in  every  man,  an  inmost  and  supreme  degree,  or  a  certain 
inmost  and  supreme  region  of  the  soul,  and  faculty  of  reception, 
into  which  the  Divine  Sphere  of  the  Lord  first  or  proximately 
flows,  and  from  which  it  regulates  the  other  interior  receptive 
faculties,  which  follow  in  succession  according  to  the  degrees  of 
order.    This  inmost  or  supreme  region  of  the  soul  may  be  called 
the  Lord's  entrance  to  angels  and  men,  and  his  most  immediate 
dwelling-place  in  them.     It  is  owing  to  his  having  this  inmost 
or  supreme  abode  for  the  Lord  that  a  man  is  a  man,  and  is  dis 
tinguished  from  the  brute  animals,  which  do  not  possess  it.     It 
is  by  virtue  of  this,  that  man,   differently  from  animals,  with 
respect  to  all  the  interiors,  or  the  faculties   belonging  to  his 
internal  and  external  minds,  is  capable  of  being  elevated  by  the 
Lord  to  himself,  of  believing  in  him,  of  being  affected  with  love 
to  him,  and  thus  of  seeing  him ;    and  is  capable  of  receiving 
intelligence  and  wisdom,  and  of  conversing  in  a  rational  manner : 
and  it  is  also  by  virtue  of  this,  that  man  lives  to  eternity.     But 
the  arrangements  and  provisions  that  are  made  by  the  Lord  in 
this  inmost  region,  do  not  come  manifestly  to  the  perception  of 
any  angel,  because  they  are  above  his  sphere  of  thought,  and 
transcend  his  wisdom. 

40.  These  particulars  are  such  as  are  common  to  all  the  three 
heavens  ;  but,  in  what  follows,  each  heaven  will  be  treated  of 
specifically. 


THAT  THE  HEAVENS   CONSIST   OF  INNUMERABLE   SOCIETIES. 

41.  The  angels  of  each  heaven  do  not  dwell  all  together  in 
one  place,  but  are  divided  into  larger  and  smaller  societies,  ac 
cording  to  the  differences  of  the  good  of  love  .and  faith  in  which 
they  are  grounded;  those  who  are  grounded  in  similar  good 
forming  one  society.  There  is  an  infinite  variety  of  kinds  of 
good  in  the  heavens ;  and  every  angel  is  such  in  quality  as  is 
the  good  belonging  to  him.(!) 

10,099.  That  one  thing  is  formed  from  another,  and  that  the  things  thus  formed  are 
not  purer  and  grosser  by  continuity,  •  n.  6326,  6465.  That  whoever  does  not  perceive 
the  distinction  between  things  interior  and  exterior,  according  to  degrees,  can  form  no 
conception  of  the  internal  and  external  man,  nor  of  the  interior  and'exterior  heavens, 
nn.  5146,  6465,  10,099,  10,181. 

(*)  That  variety  is  infinite,  and  that  no  one  thing  is  ever  the  same  as  another,  nn. 
7236,  9002.  That  there  is  also  an  infinite  variety  in  the  heavens,  un.  684,  690,  8744, 
6598,  7236.  That  the  varieties  in  the  heavens,  which  are  infinite,  are  varieties  or  good, 
on.  3744,  4005,  7236,  7833,  7836,  9002.  That  those  varieties  exist  by  means  of  the  mul 
tiplicity  of  truths,  from  which  every  one  acquires  good,  nn.  3470,  3804,  4-149,  6917. 

20 


HEAVEN.  4:2 46 

42.  The  angelic  societies  in  the  heavens  are  also  at  a  distance 
from  each  other,  in  proportion  to  the  general  and  specific  differ 
ences  of  their  species  of  good.     For  there  is  no  other  origin  of 
distances,  in  the  spiritual  world,  than  the  difference  of  the  state 
of  the  interiors,  thus,  in  the  heavens,  the  difference  of  the  states 
of  love.    Those  who  differ  much  in  this  respect,  are  at  a  great 
distance  from  each  other,  and  those  who  differ  little,  are  at  a 
little  distance  ;  but  those  whose  states  of  love  are  similar  dwell 
together.(2) 

43.  All  the  angels  in  one  society  are  distinctly  arranged 
among  themselves  in  a  similar  manner.    Those  who  are  more 
perfect,  that  is,  who  excel  in  good,  and  consequently  in  love, 
wisdom,  and  intelligence,  are  stationed  in  the  middle  ;  and  those 
who  excel  less  are  located  round  about  them,  being  more  distant 
by  degrees  in  proportion  as  they  diminish  in  perfection.     In 
this  respect  they  may  be  compared  to  light,  which  decreases  as 
it  recedes  from  its  centre  to  the  circumference :  those  who  are 
in  the  middle  are,  also,  in  the  greatest  light,  but  those  towards 
the  circumference  are  in  less  and  less. 

44.  The  angels  who  are  of  a  similar  quality  come  into  each 
other's  society  as  it  were  spontaneously ;  for  when  they  are  in 
company  with  such  as  are  like  themselves,  they  feel  as  if  they 
were  amongst  their  own  relations,  and  in  their  own  home ;  but 
when  they  are  in  company  with  others,  they  feel  as  among 
strangers,  and  abroad.     When  they  are  amongst  those  that  are 
like  themselves,  they  also  feel  at  liberty,  and  thence  in  the  full 
enjoyment  of  their  life. 

45.  Hence  it  is  evident,  that  good  is  what  connects  all  the 
angels  in  the  heavens  together  in  society,  and  that  they  are  dis 
tinctly  located  according  to  its  quality.   Yet  it  is  not  the  angels 
who  thus  connect  themselves  together  in  society,  but  the  Lord, 
from  whom  all  good  proceeds  :    He  leads  them,  conjoins  them, 
distinctly  arranges  them,  and  preserves  them  in  a  state  of  lity- 
erty,  in  proportion  as  they  are  grounded  in  good ;  thus  He  pre 
serves  every  one  in  the  life  of  his  own  love,  his  own  faith,  his 
own  intelligence  and  wisdom,  and  consequently  in  happiness.(3) 

46.  All  the  angels  who  are  grounded  in  similar  good,  also 


7236.  That  hence  all  the  societies  in  heaven,  and  all  the  angels  in  every  society,  are 
distinct  from  each  other,  nn.  690,  3241,  8519,  3804,  3986,  4067,  4149,  4263,  7236,  7833, 
7836.  B'.c  that,  nevertheless,  thev  all  act  in  unity  by  means  of  love  from  the  Lord, 
nn.  457,  3986. 

(3)  That  all  the  societies  of  heaven  have  a  fixed  situation,  according  to  the  difference* 
of  their  state  of  life,  thus  according  to  their  differences  of  love  and  faith,  nn.  1274,  3638. 
8639.  Some  wonderful  particulars  in  the  other  life,  or  in  the  spiritual  world,  respect 
ing  distance,  situation,  pmce,  space,  and  time,  nn.  1273 — 1277. 

(9)  That  all  liberty  is  of  love  or  affection,  because  what  a  man  loves,  that  he  does 
freely,  nn.  2870,  3158,  8987,  8990,  9585,  9591.  That  as  liberty  is  what  is  of  the  love,  it 
consequently  is  the  life  of  every  one,  and  his  delight,  n.  2873.  That  nothing  appears 
to  a  man  as  his  own,  but  what  is  of  his  liberty,  n.  2880.  That  the  very  essence  of  lib 
erty  is  to  be  led  by  the  Lord,  because  this  is  to  be  led  by  the  love  of  good  and  tr  ith, 
ttnl  892,  905,  2872,  2886,  2890,  2891,  2892  9586— 9,c/91. 


47  48  HEAVEN. 


know  each  other,  though  they  never  met  before,  as  well  as  men 
in  the  world  know  their  kindred,  relations,  and  friends :  the 
reason  of  which  is,  because  in  the  other  life  there  are  no  other 
relationships,  affinities,  and  friendships,  than  such  as  are  spir 
itual,  thus  such  as  are  the  result  of  love  and  faith. (4)  This  it 
has  been  frequently  granted  me  to  see,  when  I  have  been  in  the 
spirit,  and  thus  withdrawn  from  the  bod}',  and  in  company  with 
angels.  At  such  times,  I  have  seen  some  who  appeared  to  have 
been  known  to  me  from  infancy ;  whilst  others  seemed  not 
known  to  me  at  all :  those  whom  I  appeared  to  know,  were 
such  as  were  in  a  state  similar  to  that  of  my  spirit ;  but  those 
whom  I  did  not  know,  were  such  whose  state  was  dissimilar. 

47.  All  the  angels  who  form  one  society,  have  a  common 
likeness  of  countenance,  but  with  a  difference  in  particular. 
An  idea  may,  in  some  measure,  be  formed  respecting  such 
general  likenesses  with  particular  variations,  from  similar  casea 
existing  in  the  world.     Thus  it  is  well  known  that  every  race 
of  people  has  some  common  likeness  in  the  face  and  eyes,  by 
which  it  is  recognized,  and  is  distinguished  from  other  races ; 
which  is  yet  more  the  case  in  particular  families  :  but  this  takes 
place  in  much  greater  perfection  in  the  heavens,  because  there, 
all  the  interior  affections  appear  and  shine  forth  from  the  face, 
which  is  there  the  external  and   representative  form  of  those 
affections ;  for  to  have  any  other  face  than  such  as  is  proper  to 
the  affections  of  its  possessor,  is  not  possible  in  heaven.     It  has 
also  been  shown  me,  in  what  manner  the  general  resemblance 
is  particularly  varied  in  the  individuals  composing  one  society. 
There  appeared  to  me  a  face  like  that  of  an  angel,  which  was 
varied  according  to  the  affections  of  good  and  truth,  as  they 
exist  with  the  angels  who  dwell  in  one  society.     These  varia 
tions  continued  a  long  time  ;  and  I  observed  that  the  same  gen 
eral  countenance  continued  as  the  plane  or  groundwork  of  the 
rest,  and  that  these  were  only  derivations  and  propagations  pro 
ceeding  from  it.     In  the  same  manner,  by  means  of  this  face, 
the  affections  of  a  whole  society,  according  to  which  the  faces 
of  all  its  inmates  are  varied,  were  shown  me :  for,  as  observed 
above,  the  faces  of  angels  are  the  forms  of  their  interiors,  thus 
of  the  affections  which  belong  to  their  love  and  faith. 

48.  It  is  from  this  cause  that  an  angel  who  excels  in  wisdom 
can  immediately  see  what  is  the  quality  of  another  by  his  face ; 
for  no  one  there  can  disguise  his  interiors  by  his  countenance, 
and  put  on  an  appearance  which  does  not  belong  to  him ;  and 
it  is  quite  impossible  to  utter  falsehood,  and  to  deceive  by  craft 
and  hypocrisy.     It,  indeed,  sometimes  happens  that  hypocrites 
insinuate  themselves  into  angelic  societies,  having  learned  how 

(4)  That  all  proximities,  relationships,  affinities  aid  as  it  were,  consanguinities,  in 
h  -.ive)\,  are  derived  from  pood,  and  are  according  to  its  egreetr'ints  and  differences, 
n  .  685,  917,  1394,  2739,  3612,  3S15,  4121. 

22 


HEAVEN.  49,  50 

to  conceal  their  interiors,  and  so  to  fashion  their  exteriors  as  tu 
appear  in  the  form  of  the  good  in  which  the  members  of  the 
society  are  grounded,  and  thus  to  feign  themselves  angels  of 
light :  but  they  cannot  long  abide  there ;  for  they  soon  begin  to 
feel  interior  anguish,  are  tormented,  turn  black  in  the  face,  and 
are  deprived,  as  it  were,  of  life ;  experiencing  these  alterations, 
from  the  opposite  nature  of  the  life  which  there  enters  by  inllux, 
and  operates  upon  them :  wherefore  they  quickly  cast  them 
selves  down  into  the  hell  inhabited  by  spirits  like  themselves, 
and  have  no  wish  to  ascend  any  more.  These  are  such  as  are 
signified  by  the  man  who  was  found  amongst  the  guests,  at  the 
marriage-supper,  not  clothed  with  a  wedding  garment,  and  who 
was  cast  into  outer  darkness  (Matt.  xxii.  11,  &c.). 

49.  All  the  societies  of  heaven  communicate  with  each  other, 
though  not  by  open  intercourse ;   for  few  go  out  of  their  own 
society  into  another,  because  to  go  out  of  their  society  is  like 
going  out  of  themselves,  or  out  of  their  own  life,  and  passing 
into  another  which  does  not  so  well  agree  with  them ;  but  they 
all  communicate  by  an  extension  of  the  sphere  which  proceeds 
from  the  life  of  each.     The  sphere  of  the  life  is  a  sphere  of  the 
affections  which  belong  to  their  love  and  faith.     This  sphere 
diffuses  itself  far  and  wide  into  the  surrounding  societies,  and 
the  more  so,  in  proportion  as  the  affections  are  more  interior 
and  perfect.(5)     The  angels  enjoy  intelligence  and  wisdom  in 
proportion  to  the  extent  of  this  diffusion :  and  those  who  dwell 
in  the  inmost  heaven,  and  in  the  central  parts  of  it,  have  a  dif 
fusion  of  sphere  that  pervades  the  whole  of  heaven.     Thus  is 
produced  a  communication  of  all  the  societies  of  heaven  with 
every  individual  angel,  and  of  every  individual  angel  with  the 
whole.(6)     But  this  diffusion  will  be  more  fully  treated  of,  in 
the  Section  concerning  the  heavenly  form,  according  to  which 
the  angelic  societies  are  arranged ;  and  likewise  in  the  Section 
that  treats  of  the  wisdom  and  intelligence  of  the  angels ;  for  all 
the  diffusions  of  the  affections  and  thoughts  proceed  according 
to  that  form. 

50.  It  was  observed  above,  that  there  are  larger  and  smaller 
societies  in  the  heavens ;  the  larger  consist  of  myriads  of  angels, 
the  smaller  of  several  thousands,  and  the  smallest  of  some  hun 
dreds.    There  are  also  some  angels  who  dwell  alone,  as  by 
houses  and  families ;  but  though  these  live  thus  dispersed,  yet 
they  are  arranged  in  a  similar  manner  with  those  who  dwell  in 


{*)  That  a  spiritual  sphere,  which  is  the  sphere  of  their  life,  flows  out  of  every  man, 
spirit,  and  angel,  and  surrounds  them,  nn.  4464,  5179,  7454,  8630.  That  it  flows  from 
the  life  of  their  affection  and  thought,  nn.  2489,  4464,  6206.  That  those  spheres  ex 
tend  themselves  far  into  the  angelic  societies,  in  proportion  to  the  quality  and  quantity 
of  their  good,  nn.  6603,  8063,  8794,  8797. 

(•)  That  a  communication  of  the  goods  of  all  prevails  in  heaven,  because  heavenly 
love  communicates  every  thing  that  is  its  own  to  others,  nn.  549,  550,  1390,  1391. 
10,130,  10,723, 

23 


51,  52  HEAVEN. 

societies  ;  that  is,  the  wiser  among  them  are  in  the  middle,  find 
the  more  simple  in  the  boundaries.  These  are  more  immedi 
ately  under  the  divine  auspices  of  the  Lord,  and  are  the  best  of 
the  angels. 


THAT    EVERY    SOCIETY  IS   A  HEAVEN    ON  A  SMALLER    SCALE, 
AND   EVERY   ANGEL  IS  A  HEAVEN  IN    MINIATURE. 

51.  The  reason  that  every  society  is  a  heaven  on  a  smaller 
scale,  and  every  angel  is  a  heaven  in  miniature,  is,  because  the 
good  of  love  and  faith  is  what  constitutes  heaven  ;  and  that  good 
exists  in  every  society  of  heaven,  and  in  every  angel  of  such 
society.     It  matters  not  that  this  good  is  everywhere  different 
and  various ;  still  it  is  the  good  of  heaven  ;  the  only  difference 
is,  that  heaven  is  of  one  quality  in  one  place,  and  of  another  in 
another.     It  is  therefore  said,  when  a  person  is  elevated  into 
any  heavenly  society,  that  he  is  gone  to  heaven ;  and  of  its  in 
habitants,  that  they  are  in  heaven,  and  every  one  in  his  own 
heaven.     This  is  known  to  all  in  the  other  life  ;  wherefore  those 
who  stand  without  or  below  heaven,  and  view  the  abodes  of  the 
angelic  assemblies  from  a  distant  situation,  say  that  heaven  i8 
there,  or  there.     This  may  be  compared  to  the  lords,  officers, 
and  attendants,  in  a  royal  palace  or  court ;  who,  although  they 
dwell  by  themselves  in  separate  apartments  or  chambers,  one 
above  and  another  below,  are  still  all  in  one  palace  or  court, 
ready  to  serve  the  king  in  their  several  capacities.    This  shows 
what  is  meant  by  the  Lord's  words,  "In  my  Fathers  house  a/re 
many  mansions"  (John  xiv.  2) ;  and  what  is  meant  by  the  habi 
tations  of  heaven,  and  the  heaven  of  heavens,  in  the  prophets. 

52.  That  every  society  is  a  heaven  on  a  smaller  scale,  may 
also  appear  from  this  circumstance,  that  the  heavenly  form  is 
the  same  in  each  society  as  it  is  in  the  whole  heaven  ;  for  in  the 
whole  heaven,  those  angels  who  excel  the  rest  dwell  in  the  mid 
dle,  and  around  them  even  to  the  boundaries,  decreasing  in 
order,  are  those  who  excel  less,  as  is  stated  in  the  preceding 
Section,  n.  43.    It  may  also  appear  from  this  circumstance,  that 
the  Lord  guides  all  in  the  whole  heaven  as  if  they  were  one 
angel ;    and  likewise  those  in  each  society  ;  on  which  account 
an  entire  angelic  society  sometimes  appears  as  one  object,  in 
the  form  of  an  angel ;  which  sight  has  been  granted  me" by  the 
Lord  to  behold.     When,  also,  the  Lord  appears  in  the  midst  of 
the  angels,  he  does  not  appear  surrounded  by  a  multitude,  but 
as  One  Being  in  an  angelic  form ;  which  is  the  reason  that  the 
Lord,  in  the  Word,  is  called  an  angel ;  as  is  also  an  entire  so 
ciety  ;  for  Michael,  Gabriel,  and  Raphael,  are  nothing  but  an- 

" 


HEAVEN.  53—55 

gelic  societies,  which  are  so  named  from  tT/e  functions  they  dis 
charge^1) 

53.  As  an  entire  society  is  a  heaven  on  a  smaller  scale,  so 
also  is  an  angel  a  heaven  in  miniature ;  because  heaven  is  not 
without  an  angel,  but  within  him.     For  his  interiors,  which  be 
long  to  his  mind,  are  arranged  into  the  form  of  heaven,  and 
thus  are  adapted  to  the  reception  of  all  the  elements  of  heaven 
that  exist  without  him ;  and  he  also  does  receive  them  accord 
ing  to  the  quality  of  the  good  which  is  in  him  from  the  Lord. 
Hence  an  angel,  also,  is  a  heaven. 

54.  It  can  by  no  means  be  said  that  heaven  is  without  any  one, 
but  that  it  is  within  him ;    for  every  angel  receives  the  heaven 
that  is  without  him  according  to  the  heaven  that  is  within  him. 
This  shows  how  they  are  deceived,  who  imagine,  that  to  go  to 
heaven  is  only* to  be  taken  up   amongst  the  angels,  let  the 
quality  of  the  individual  with  respect  to  his  interior  life  be 
what  it  may ;  and  thus  that  an  abode  in  heaven  may  be  con 
ferred  on  any  one  by  an  immediate  act  of  grace  ;(2)  when,  never 
theless,  unless  heaven  be  within  a  person,  nothing  of  the  heaven 
that  is  without  him  can  enter  into  him,  and  be  received.     Many 
spirits  entertain  the  above  opinion,  and,  on  account  of  such  be 
ing  their  belief,  some  have  been  taken  up  into  heaven ;    but 
when  they  came  there,  their  interior  life  being  contrary  to  that 
in  which  the  angels  were  grounded,  they  began  to  grow  blind  as 
to  their  intellectual  faculties  till  they  became  like  idiots,  and  to 
feel  torture  as  to  their  will-faculties  till  they  behaved  like  mad 
men.     In  short,  those  who  get  into  heaven  after  having  lived  ill, 
gasp  for  breath,  and  writhe  about  like  fishes  taken  out  of  the 
water  into  the  air,  or  like  animals  in  the  ether  of  an  exhausted 
receiver,  after  the  air  has  been  extracted.     Hence  it  may  be 
evident,  that  heaven  is  within  a  person,  and  not  without  him.(3) 

55.  As  all  receive  the  heaven  which  is  without  them,  accord 
ing  to  the  nature  of  the  heaven  which  is  within  them,  they  of 
course  receive  the  Lord  in  the  same  manner,  because  the  Divine 
Sphere  of  the  Lord  is  what  constitutes  heaven.     Hence  when 
the  Lord  manifests  Himself  as  present  in  any  society,  He  ap 
pears  there  according  to  the  quality  of  the  good  in  which  the 
society  is  grounded,  thus  not  the  same  in  one  society  as  in  an 
other  ;    not  that  there  is  any  variableness  in  Him,  but  the  dis- 

(x)  That  the  Lord  is  called  an  angel  in  the  Word,  nn.  6280,  G331,  8192,  9303.  That 
an  entire  angelic  society  is  called  an  angel,  and  that  Michael  and  Raphael  are  angelic 
societies  so  named  from  their  functions,  n.  8192.  That  the  societies  of  heaven,  and 
the  angels,  have  not  any  name,  hut  that  they  are  known  from  the  quality  of  their 
good,  and  from  an  idea  respecting  it,  nn.  1705,"  1754. 

(a)  That  heaven  is  not  arranted  'from  immediate  mercy,  but  according  to  the  life,  and 
that  every  principle  of  life  by  means  of  which  man  is  led  to  heaven  by  the  Lord,  is 
from  mercy,  and  is  what  is  meant  by  it,  nn.  5057, 10,659.  That  if  heaven  were  granted 
from  immediate  mercy,  it  would  be'granted  to  all,  n.  2401.  Of  certain  evil  spirits  that 
were  cast  down  from  heaven,  who  imagined  that  heaven  was  granted  to  every  one 
from  immediate  mercy,  n  4226. 

(*)  That  heaven  is  in  man,  n.  3884. 

25 


56,  57  HEAVEN. 

similitude  is  in  the  angels,  who  view  Him  from  their  own  good, 
and  according  to  it.  The  angels  are  also  affected  at  the  sight  ol 
the  Lord,  according  to  the  quality  of  their  love :  those  who  love 
Him  most  interiorly,  are  most  interiorly  affected,  and  those 
who  love  Him  less  are  less  affected ;  but  the  evil  spirits,  who 
are  out  of  heaven,  are  tormented  at  His  presence.  When  the 
Lord  appears  in  any  society,  He  appears  there  as  an  angel ;  but 
He  is  distinguished  from  the  others  by  the  Divinity  which 
shines  through  Him. 

56.  Heaven  also  exists  wherever  the  Lord  is  acknowledged, 
believed  in,  and  loved :  and  the  various  modes  of  worshipping 
Him,  proceeding  from  that  variety  of  good  in  different  societies, 
are  not  injurious,  but  advantageous  ;  for  the  perfection  of  heaven 
is  the  result  of  that  variety.     That  the  perfection  of  heaven  is 
the  result  of  that  variety,  can  hardly  be  intelligibly  explained, 
without  the  assistance  of  the  forms  of  expression  in  use  in  the 
learned  world,  and  unless  it  be  thereby  shown  how  one  whole, 
to  be  perfect,  is  formed  of  various  parts.     Every  whole  is  com 
posed  of  various  parts ;    for  a  whole  which  is  not  composed  of 
various  parts,  is  not  any  thing,  having  no  form,  and  consequently 
no  quality  ;  but  when  a  whole  is  composed  of  various  parts,  and 
these  are  arranged  in  a  perfect  form,  in  which  each  part  adjoins 
itself  to  the  others  in  harmonious  accordance  and  regular  series, 
the  quality  that  results  is  that  of  perfection.     Now  heaven  is 
one  whole,  composed  of  various  parts  arranged  in  the  most  per 
fect  form  ;  for  the  heavenly  form  is  the  most  perfect  of  all  forms. 
That  all  perfection  results  from  such  harmonious  variety,  is  evi 
dent  from  all  the  beauty,  pleasantness,  and  agreeableness,  which 
affect  both  the  senses  and  the  mind :    for  these  qualities  exist 
and  proceed  from  no  other  source,  than  the  concert  and  harmony 
of  various  concordant  and  consentient  parts,  arranged  either  in 
coexistent  or  in  successive  order,  and  do  not  result  from  any 
single  thing  without  more.     Hence  the  proverb,  that  variety  is 
charming;    and  it  is  known  that  its  charms  depend  upon  its 
quality.     From  these  considerations  it  may  be  seen,  how  per 
fection  results  from  variety,  even  in  heaven ;  for  the  objects  of 
the  spiritual  world  may  be  seen,  as  in  a  mirror,  from  those  of 
the  natural.(4) 

57.  The  same  assertion  may  be  made  respecting  the  church 
as  respecting  heaven ;    for  the  church  is  the  Lord's  heaven  on 
earth.     This  has  many  branches ;    and  yet  each  is  called  the 
church,  and  also  is  the  church,  so  far  as  the  good  of  love  and 
faith  reigns  in  it :  and  here,  also,  the  Lord  makes  one  whole  out 
of  various  parts,  thus  one  church  out  of  many.(5)     The  same 

(*)  That  every  whole  results  from  the  harmony  and  agreement  of  various  parts,  and 
that  otherwise  it  has  no  qualitv,  n.  457.  That  hence  the  universal  heaven  is  one,  n. 
457.  Because  all  therein  regard  one  end,  which  is  the  Lord,  n.  9823. 

(•)  That  if  good  were  the  characteristic  and  essential  of  the  church,  and  not  truth 
without  good,  the  church  would  be  one,  nn.  1285,  1316,  2982,  3267,  3445,  3451,  3452, 

26 


HEAVEN.  57,  58 

may  also  be  said  of  eacli  member  of  the  church  in  particular,  as 
of  the  church  in  general,  namely,  that  the  church  is  within  the 
man,  and  not  without  him,  and  that  every  man,  in  whom  the 
Lord  is  present  in  the  good  of  love  and  faith,  is  a  church.(6) 
The  same,  too,  may  be  said  respecting  a  man  in  whom  the 
church  is,  as  respecting  an  angel  in  whom  heaven  is,  namely, 
that  he  is  a  church  in  miniature,  as  the  angel  is  a  heaven  in 
miniature :  and  further,  that  a  man  in  whom  the  church  is,  is  a 
heaven,  equally  with  an  angel :  for  man  was  created  to  go  to 
heaven  and  become  an  angel ;  wherefore  he  who  receives  good 
from  the  Lord  is  a  man-angel.(7)  It  may  be  expedient  to 
mention  what  is  common  both  to  men  and  angels,  and  what, 
compared  with  angels,  is  peculiar  to  man.  It  is  common  loth 
to  man  and  angels,  to  have  their  interiors  formed  after  the  image 
of  heaven ;  and  also,  to  become  images  of  heaven  in  proportion 
as  they  are  grounded  in  the  good  of  love  and  faith :  and  it  is 
peculiar  to  man  compared  with  the  angels,  to  have  his  exteriors 
formed  after  the  image  of  the  world,  and,  so  far  as  he  is  ground 
ed  in  good,  to  have  his  worldly  part  rendered  subordinate  to 
his  heavenly  part,  so  as  to  serve  it  ;(8)  and  then  to  have  the 
Lord  present  with  him  in  both,  as  in  his  heaven ;  for  the  Lord 
is  in  His  own  divine  order  everywhere,  God  being  order  itself.(9) 
58.  It  may  lastly  be  stated,  that  whoever  has  heaven  in  him 
self,  not  only  enjoys  it  in  his  greatest  or  most  general  parts  and 
faculties,  but  also  in  his  least  or  individual  ones ;  for  the  least 
things  in  him  present  an  image  of  the  greatest.  The  reason  of 
this  is,  because  every  one  is  his  own  love,  and  is  of  such  a  qual 
ity  as  his  reigning  love  is :  for  whatever  reigns,  flows  into  and 
arranges  the  most  minute  particulars,  and  induces  everywhere 
the  likeness  of  itself.(10)  The  reigning  love  in  the  heavens  is  love 

That  all  the  churches,  also,  make  one  church  in  the  sight  of  the  Lord  from  good.  nn. 
7396,  9276. 

(8)  That  the  church  is  in  man  and  not  without  him,  and  that  the  church  at  largo 
consists  of  men  in  whom  the  church  is,  n.  3884. 

(T)  That  the  man  in  whom  the  church  is,  is  a  heaven  in  miniature  after  the  image 
of  heaven  at  large,  because  the  interiors  which  are  of  his  mind  are  arranged  into  the 
form  of  heaven,  and  thus  are  adapted  to  the  reception  of  all  things  of  heaven,  nn.  911, 
1900,  1928,  3624—3631,  3634,  3884,  4041,  4279,  4523,  4524,  4625,  6013,  6057,  9279,  9632. 

(8)  That  man  has  an  internal  and  an  external,  and  that  his  internal  is  formed  from 
creation  after  the  image  of  heaven,  and  his  external  after  the  image  of  tlie  world,  and 
that  therefore  man  was  called  by  the  ancients  a  microcosm,  nn.  4523,  4524,  5368,  6013, 
6057,  9279,  9706,  10,156,  10,472.     That  therefore  man  was  so  created,  that  the  world 
with  him  might  serve  heaven  ;   as  it  also  does  with  the  good  ;  but  that  with  the  evil 
the  case  is  inverted,  and  heaven  serves  the  world  ;  nn.  9283,  9278. 

(9)  That  the  Lord  is  Order,  because  Divine  Good  and  Truth,  which  proceed  from 
the  Loi  i,  constitute  Order,  nn.  1728,  1910,  (2201,)  2258,  (5110.)  5703,  8988.  10,330, 
10,619.     That  divine  truths  are  the  laws  of  order,  nn.  2247,  7995.     That  so  far  as  a 
man  lives  according  to  order,  thus  so  far  as  he  lives  in  good  according  to  divine  truths, 
BO  far  he  is  a  man.  and  heaven  and  the  church  are  in  him,  nn  4839,  6605,  (8067.) 

(M)  That  the  governing  or  ruling  love  with  every  one  resides  in  all  and  each  of  the 
things  belonging  to  his  life,  thus  in  all  and  each  of  the  things  belonging  to  his  thought 
and  will,  nn.  6159.  7648,  8067,  8853.  That  man  is  of  such" a  quality  is  the  governing 


27 


59,  60  HEAVED 

to  the  Lord,  because  the  Lord  is  there  lo\od  above  all  things  : 
hence  the  Lord  is  there  the  All  in  all.  He  enters  by  influx  into 
all  the  angels,  both  collectively  and  individually,  arranges  them, 
and  induces  on  them  the  likeness  of  Himself,  constituting  heaven 
by  His  presence.  From  this  cause  it  is,  that  an  angel  is  a 
heaven  in  miniature,  a  society  is  a  heaven  on  a  larger  scale,  and 
all  the  societies  together  are  heaven  on  the  largest ;  that  the 
Divine  Sphere  of  the  Lord  constitutes  heaven,  and  is  the  All  in 
all,  may  be  seen  above,  n.  7 — 12. 


THAT  THE  WHOLE  HEAVEN,  VIEWED  COLLECTIVELY,  IS  IN  FORM 

AS  ONE  MAN. 

59.  That  heaven,  viewed  collectively,  is  in  form  as  one  man, 
is  an  arcanum  which  is  not  yet  known  in  the  world :  but  it  is 
well  known  in  the  heavens ;  for  the  knowledge  of  this  arcanum, 
with  the  particular  and  most  particular  circumstances  relating 
to  it,  is  the  chief  article  of  the  intelligence  of  the  angels ;  since 
many  other  things  depend  upon  it,  which,  without  a  knowledge 
of  this  as  their  common  centre,  could  not  possibly  enter  distinctly 
and  clearly  into  their  ideas.    As  they  know  that  all  the  heavens, 
together  with  their  societies,  are  in  form  as  one  man,  they  also 
call  heaven  the  GRAND  AND  DIVINE  MAN.(T)    They  call  it  divine, 
because  the  Divine  Sphere  of  the  Lord  constitutes  heaven,  as 
shown  above,  n.  7 — 12. 

60.  They  who  have  not  a  just  idea  respecting  such  subjects, 
cannot  conceive  that  things  spiritual  and  celestial  can  be  ar 
ranged  and  conjoined  into  that  form  and  image.     They  imagine 
that  the  earthly  and  material  elements  which  compose  the  ulti 
mate  of  man,  are  what  make  him  such,  and^hat  he  would  not  be 
a  man  without  them  :    But  be  it  known  to  such,  that  a  man  is 
not  a  man  by  virtue  of  having  those  elementary  particles  at 
tached  to  him,  but  by  virtue  of  his  being  endowed  with  a  capa 
city  to  understand  what  is  true  and  will  what  is  good.    These  are 
spiritual  and  celestial  things ;  and  these  are  what  constitute  him 
a  man.     It  is  also  generally  known,  that  the  quality  of  every 
one,  as  a  man.  is  such  as  is  that  of  his  understanding  and  will ; 
and  it  might  be  known,  further,  that  his  earthly  body  is  formed 
for  the  service,  in  the  world,  of  those  faculties,  and  to  perform 
uses  in  conformity  with  their  behests  in  the  ultimate  sphere  of 
nature.     On  this  account,  also,  the  body  has  no  activity  of  it 
self,  but  is  made  to  act  in  passive  compliance  with  the  pleasure 
of  the  understanding  and  will ;  and  this  so  absolutely,  that  what- 

(:)  That  hearcn,  in  the  whole  complex,  appears  ii.  form  like  a  man,  and  that  it  IB 
thence  culled  the  Grand  or  Greatest  Man,  nn.  2996,  2998,  8624—3649,  3741—3745, 
4625. 

28 


HEAVEN.  61 G4 

ever  the  man  thinks,  he  utters  with  the  tongue  and  lips,  and 
whatever  he  pleases  to  do,  he  executes  by  the  body  and  mem 
bers,  so  that  the  understanding  and  will  are  the  agent,  and  the 
body,  of  itself,  not  at  all  so.  Hence  it  is  evident,  that  the  powers 
belonging  to  his  understanding  and  will  are  what  make  the 
man  ;  and  that  their  form  is  like  that  of  the  body,  because  they 
act  upon  the  most  minute  and  individual  parts  and  fibres  of  the 
body,  as  what  is  internal  on  what  is  external.  Man,  therefore,  by 
virtue  of  those  faculties,  is  called  an  internal  and  spiritual  man. 
Such  a  man,  in  his  greatest  and  most  perfect  form,  is  heaven. 

61.  Such  is  the  idea  which  the  angels  entertain  concerning 
man ;  wherefore  they  pay  no  attention  whatever  to  the  things 
which  man  does  with  tne  body,  but  to  the  will  from  which  the 
body  acts.     This  they  call  the  man  himself;  and  the  under 
standing  also,  so  far  as  it  acts  in  unity  with  the  will.(a) 

62.  Ihe  angels  do  not,  indeed,  see  all  heaven,  collectively,  in 
such  a  form,  for  the  whole  of  heaven  is  too  vast  to  be  grasped 
by  the  sight  of  any  angel ;  but  they  occasionally  see  distant  so 
cieties,  consisting  of  many  thousands  of  angels,  as  one  object  in 
such  a  form ;  and  from  a  society,  as  a  part,  they  form  their  con 
clusion  respecting  the  whole,  which  is  heaven.     For  in  a  most 
perfect  form,  wholes  are  as  their  parts,  and  parts  as  their  wholes  ; 
the  only  difference  being  like  that  between  similar  things  of 
greater  and  less  magnitude.     Hence  the  angels  say,  that  the 
whole  heaven  is  such  in  the  sight  of  the  Lord,  as  a  single  society 
is  when  seen  by  them ;  because  the  Divine  Being,  from  his  in 
most  and  supreme  residence,  sees  all  together. 

63.  Such  being  the  form  of  heaven,  it  also  is  governed  by  the 
Lord  as  one  man,  and  thus  as  one  whole.     For  it  is  well  known, 
although  man  consists  of  an  innumerable  variety  of  things,  both 
in  the  whole  and  in  part ;  consisting,  in  the  whole,  of  members, 
organs,  and  viscera,  and  in  part,  of  series  of  fibres,  nerves,  and 
blood-vessels ;  thus  of  members  within  members,  and  of  parts 
within  parts ;  that  nevertheless,  when  he  acts,  he  acts  as  one 
man.    Such  also  is  heaven,  under  the  government  and  guidance 
of  the  Lord. 

64.  The  reason  that  so  many  various  things  in  man  are  as 
one,  is,  because  there  is  nothing  in  him  which  does  not  con 
tribute  its  share  to  the  common  good,  and  perform  its  proper 
use.    The  whole  performs  use  to  its  parts,  and  the  parts  perform 
use  to  the  whole :  for  the  whole  consists  of  the  parts,  and  the 
parts  constitute  the  whole :   wherefore  they  provide  for  each 
other's  necessities,  have  respect  to  each  other's  state,  and  are 

(7)  That  vhe  will  of  man  is  the  very  esse  of  his  Hfe,  and  that  the  understanding  is 
the  existere  of  his  life  thence  derived,  nn.  3619,  5002,  9282.  That  the  life  of  the  will 
is  the  principal  life  of  man,  and  that  the  life  of  the  understanding  proceeds  from  it, 
nu.  585,  590,  3619,  7342,  8885,  9282,  10,076, 10,109, 10,110.  That  man  is  man  by  virtue 
of  his  will,  and  thence  by  virtue  of  his  undere'unding,  nn.  8911,  9069,  9071,  10,076. 
10.109,  10,110. 

29 


64,  65  HEAVEN. 

combined  in  such  a  form,  that  they  all,  both  generally  and  indi 
vidually,  act  with  reference  to  the  whole  and  its  good.  Thus  it 
is  that  they  act  as  a  one.  It  is  in  this  manner  that  societies  are 
connected  together  in  the  heavens.  The  inhabitants  are  there 
combined  into  such  a  form  according  to  their  capacity  of  per 
forming  uses ;  and  they  who  contribute  nothing  to  the  good  of 
the  community,  are  cast  out,  as  being  foreign  to  the  nature  of 
Leaven.  To  perform  uses  consists  in  cherishing  good-will  to 
others  for  the  sake  of  the  common  good ;  but  not  to  perform 
uses  consists  in  cherishing  good-will  to  others,  not  for  the  sake 
of  the  common  good,  but  for  that  of  self.  These  are  the  charac 
ters  who  love  themselves  above  all  things ;  but  the  former  are 
those  who  love  the  Lord  above  all  things.  It  is  thus  that  the  in 
habitants  of  heaven  are  as  a  one,  and  that  they  are  so,  not  from 
themselves,  but  from  the  Lord  :  for  they  regard  Him  as  the  One 
Only  Being  from  whom  all  good  proceeds,  and  his  kingdom  as 
the  community  whose  good  is  to  be  sought.  This  is  meant  by 
the  Lord's  words,  "Seek  ye  first  the  kingdom  of  God,  and  his 
righteousness,  and  all  these  things  shall  he  added  unto  you" — 
(Matt.  vi.  33.)  To  seek  his  righteousness  means,  his  good.^) 
They  who,  in  the  world,  love  the  good  of  their  country  more 
than  their  own,  and  that  of  their  neighbor  as  their  own,  are 
those  wrho,  in  the  other  life,  love  and  seek  the  kingdom  of  God ; 
for  there  the  kingdom  of  God  is  in  the  place  of  their  country  ; 
and  they  who  love  to  do  good  to  others,  not  for  their  own  sake, 
but  out  of  regard  to  good  itself,  are  those  who  love  their  neigh 
bor  ;  for  there,  good  is  their  neighbor.(4)  All  who  are  of  such  a 
character  have  a  place  in  the.  Grand  Man,  that  is,  in  heaven. 

65.  Since  heaven,  as  a  wrhole,  resembles  one  man,  and  is,  also, 
a  Divine-spiritual  man  in  the  greatest  form,  even  with  respect 
to  shape,  it  necessarily  has  the  same  distinctions,  as  to  members 
and  parts,  as  man  has,  bearing  similar  names.  The  angels,  also, 
know  in  what  member  this  or  the  other  society  is  situated ; 
which  they  express  by  saying,  that  this  society  is  in  the  mem 
ber,  or  in  some  province,  of  the  head — that,  in  the  member,  or 
in  some  province,  of  the  breast — that  other,  in  the  member,  or 
in  some  province,  of  the  loins  ;  and  so  with  respect  to  others. 
In  general,  the  supreme  or  third  heaven  composes  the  head,  as 
far  as  the  neck ;  the  middle  or  second  heaven  composes  the  breast 
or  body,  to  the  loins  and  knees ;  and  the  ultimate  or  first  heaven 
composes  the  legs  and  feet  down  to  the  soles  ;  as  also,  the  arms 
down  to  the  fingers  ;  for  the  arms  and  hands  are  parts  of  the  ul 

(•)  That  justice,  in  the  Word,  is  .predicated  of  good,  and  judgment  of  truth;  and 
Deuce  to  do  justice  and  judgment  is  to  do  what  is  good  and  true,  nn.  2235,  9857. 

(*)  That,  in  the  supreme  sense,  the  Lord  is  our  neighbor;  and  hence  that  to  love 
the  Lord  is  to  love  that  which  is  from  Him,  because  in  all  which  is  from  Him  He  ife, 
thus  it  is  to  love  what  is  good  and  true,  nn.  2425,  3419,  6706,  6711,  6819,  6823,  8128 
Hence,  that  ail  good  which  is  from  the  Lord  is  the  neighbor,  and  that  to  will  and  M 
do  that  wood  is  to  love  our  neighbor,  nn.  5026,  10,336. 

30 


HEAVEN.  66 6S 

timates  of  man,  though  placed  at  the  Bides.     Hence,  again,  it  is 
evident  why  there  are  three  heavens. 

66.  The  spirits  who  are  beneath  heaven  are  exceedingly  aston 
ished,  when  they  hear  and  see,  that  heaven  is  below  as  well  as 
above :  because  they  entertain  the  same  belief  and  opinion  as 
men  do  in  the  world,  supposing  heaven  to  be  nowhere  but  over 
head.  For  they  are  not  aware  that  the  situation  of  the  heavens 
is  like  that  of  the  members,  organs,  and  viscera,  in  man,  some 
of  which  are  above  and  others  beneath ;  and  like  the  situation 
of  the  parts  in  every  member,  organ,  and  viscus,  some  of  which 
are  within  and  some  without.  Thus  their  ideas,  on  the  subject 
of  heaven,  are  all  confusion. 

^  67.  These  particulars  are   stated  respecting  heaven,  as  the  { 
/  Grand  Man,  because,  without  a  knowledge  of  these  facts,  what  f 
/  further  remains  to  be  stated  respecting  heaven  cannot  possibly  / 
\__be  comprehended.     Neither  can  any  distinct  idea  be  conceived 
of  the  Form  of  Heaven,  of  the  Conjunction  of  the  Lord  with 
Heaven,  of  the  Conjunction  of  Heaven  with  Man,  nor  of  the  In 
flux  of  the  Spiritual  World  into  the  Natural ;   and  none  what 
ever   respecting  Correspondence/,   of  which  subjects,  in  their 
ordefrp^e--^j^To"~pr^eMTo"  treat.     To  throw  light  upon  them, 
therefore,  the  above  is  premised. 


THAT  EVERY  SOCIETY  IN  THE  HEAVENS  IS  IN  FORM  AS  ONE 

MAN. 

68.  That  every  society  of  heaven  is  likewise  as  one  man,  and 
also  h'as  the  form  of  a  man,  it  has  been  occasionally  granted  me 
to  see.  There  was  a  certain  society,  into  which  many  spirits 
had  insinuated  themselves,  who  knew  how  to  feign  themselves 
to  be  angels  of  light,  being  hypocrites.  When  these  were  being 
separated  from  the  angels,  I  saw  that  the  whole  society  at  first 
appeared  as  one  indistinct  mass ;  afterwards,  by  degrees,  but  still 
indistinctly,  in  the  human  form  ;  and  at  last,  distinctly,  as  a 
man.  They  who  were  in  that  man,  and  composed  him,  were 
those  that  were  grounded  in  the  good  proper  to  that  society ; 
but  the  others,  who  were  not  in  that  man,  and  did  not  compose 
him,  were  hypocrites.  These  were  rejected,  and  the  others  re 
tained.  Thus  a  separation  was  effected.  Hypocrites  are  such 
as  talk  well,  and  also  act  well,  but  who,  in  whatever  they  say  or 
do,  have  respect  to  themselves.  They  talk  like  angels  about  the 
Lord,  about  heaven,  about  love,  and  about  the  lieavenly  life: 
and  they  also  act  well,  so  as  to  appear  to  be  such  as  their  dis 
course  would  imply  :  but  their  thoughts  are  different :  they  be 
lieve  nothing  of  what  they  say,  and  do  not  cherish  good-will  to 
any  but  themselves.  When  they  do  good,  it  is  only  for  the  sake 

31 


09 72  HEAVEN. 

of  themselves ;  and  if  they  also  do  good  for  tlie  sake  of  others, 
it  is  that  they  may  have  the  reputation  of  it ;  and  thus,  still,  for 
the  sake  of  themselves. 

69.  That  a  whole  angelic  society,  when  the  Lord  exhibits 
himself  as  present,  appears  as  one  object  in  a  human  form,  it 
has  also  been  granted  me  to  see.     There  appeared  on  high,  to 
wards  the  east,  something  like  a  cloud,  inclining  from  wbite  to 
red,  and  encompassed  with  little  stars.     It  was  descending ;  and 
as  it  descended,  it  became,  by  degrees,  more  clear,  and  at  length 
was  seen  in  a  form  perfectly  human.  ,  The  little  stars  surround 
ing  the  cloud  were  angels,  who  had  that  appearance  in  conse 
quence  of  the  light  proceeding  from  the  Lord. 

70.  It  is  to  be  observed,  that  although  all  who  reside  in  one 
heavenly  society,  when  seen  together,  appear  as  one  object,  hav 
ing  the  likeness  of  a  man,  still  one  society  does  not  compose 
exactly  such  a  man  as  another  does.    They  differ  from  each  other 
like  the  faces  of  different  persons  of  the  same  family.    The  cause 
of  this  is  that  mentioned  above  (n.  47) ;  namely,  that  they  vary 
as  to  form  according  to  the  varieties  of  good  in  which  they  are 
grounded,  and  by  which  their  forms  are  determined.     The  so 
cieties  which  appear  in  the  most  perfect  and  beautiful  human 
form,  are  those  that  compose  the  inmost  or  highest  heaven,  and 
which  occupy  its  central  region. 

71.  It  is  worthy  of  mention,  that  in  proportion  as  the  mem 
bers  of  any  heavenly  society  are  more  numerous,  all  acting  as  a 
one,  the  more  perfect  is  the  human  form  of  that  society ;  for 
variety,  arranged  in  a  heavenly  form,  produces  perfection  (as 
shown   above,  n.  56) :    and   it   is   numbers   that   produce   va 
riety.      Every  society   of  heaven,  also,  increases   in   number 
daily ;  and  as  it  does  so,  it  also  increases  in  perfection  :  the  con 
sequence  of  which  is,  that  not  only  is  that  society  rendered  more 
perfect,  but,  also,  heaven  at  large ;  for  heaven  at  large  is  com 
posed  of  its  various  societies.     Since  heaven  advances  in  perfec 
tion  as  its  inhabitants  increase  in  multitude,  it  is  evident  how 
much  they  are  mistaken  who  imagine,  that  heaven  will  be  shut 
when  full ;  whereas  the  contrary  is  the  truth,  namely,  that  ii 
will  never  be  shut,  and  that  the  greater  its  fulness  the  greater 
its  perfection.     There  is  nothing,  therefore,  which  the  angels 
more  earnestly  desire,  than  to  receive  additional  angels,  as  new 
guests,  among  them. 

72.  The  reason  that  every  society,  on  being  viewed  together, 
appears  as  one  object  in  the  shape  of  a  man,  is,  because  heaven 
at  large  has  that  shape  (as  shown  in  the  preceding  section) ;  and 
in  a  form  that  is  most  perfect,  such  as  that  of  heaven,  the  parts 
"bear  the  likeness  of  the  whole,  and  the  smaller  objects  that  of 
the  greatest.     The  smaller  objects  and  parts  of  heaven,  are  the 
societies  of  which  it  consists ;  which,  also,  are  heavens  on  a 
smaller  scale  (as  shown  above,  nn.  51 — 58).   The  reason  that  such 

32 


HEAVEN.  72,  73 

a  likeness  constantly  prevails,  is,  because,  in  the  heavens,  the 
kinds  of  good  in  which  all  are  grounded  are  derived  from  one 
jOve,  thus  from  one  source ;  and  the  single  love  from  which  is 
the  source  of  all  the  kinds  of  good  which  prevail  there,  is  love 
to  the  Lord  derived  from  Himself.  Hence,  heaven,  as  a  whole, 
is  His  likeness  in  general ;  every  society,  less  generally ;  and 
every  angel,  in  particular.  (See,  also,  what  was  said  on  this 
subject  above,  n.  58.) 


THAT  HENCE  EVERY  ANGEL  IS  IN  A  PERFECT  HUMAN  FORM. 

73.  It  has  been  shown  in  the  two  preceding  Sections,  that 
heaven,  taken  collectively,  is  in  form  as  one* man;  and  every  so 
ciety  in  heaven  likewise :  and  it  follows  in  order,  from  the  causes 
there  stated,  that  the  same  is  true  respecting  every  angel.  As 
heaven  is  a  man  in  the  greatest  form,  and  every  society  in  a  less, 
BO  is  every  angel  in  the  least ;  for  in  a  most  perfect  form,  such 
as  that  of  heaven,  the  whole  has  its  likeness  in  every  part,  and 
every  part  in  the  whole.  The  reason  of  this  is,  because  heaven 
is  a  communion ;  for  it  communicates  all  that  belongs  to  it,  to 
every  inhabitant,  and  every  inhabitant  receives  all  that  belongs 
to  him  from  that  communion.  An  angel  is  a  receptacle  of  what 
is  thus  communicated ;  whence,  also,  he  is  a  heaven  in  minia 
ture  (as  shown,  in  a  specific  Section,  above).  So  also  man,  so 
far  as  he  receives  heaven  in  himself,  is  such  a  receptacle,  is  a 
heaven,  and  is  an  angel  (see  above,  n.  57).  This  is  described  in 
the  Revelation  in  these  words :  "  And  he  measured  the  wall 
thereof,  a  hundred  and  forty  and  four  cubits  /  according  to  the 
measure  of  a  man,  that  is,  of  mi  angel"  (ch.  xxi .  17).  Jerusalem, 
there  spoken  of,  is  the  Lord's  church,  and,  in  a  more  exalted 
sense,  heaven  :(J)  its  wall  is  truth,  as  protecting  it  from  the  attacks 
of  falsities  and  evils  :(2)  the  number  a  hundred  and  forty-four 
denotes  all  truths  and  goods  collectively  :(8)  the  measure  means 
its  quality  :(4)  a  man  is  the  subject  in  whom  they  all  have  their 
residence,  in  general  and  in  particular,  thus,  in  whom  heaven 
abides :  and  because  an  angel  is  also  a  man  by  virtue  of  his  re 
ceiving  those  endowments,  therefore  it  is  said,  "  the  measure  of  a 

(')  That  Jerusalem  is  the  church,  nn.  402,  3654,  9166. 

(a)  That  a  wall  denotes  truth  that  protects  from  the  assault  of  falsities  and  of  evils, 
n.  6419. 

(8)  That  twelve  denotes  all  truths  and  goods  in  the  complex,  nn.  577,  2089,  2129, 
2180,  3272,  3858,  8913.  In  like  manner  seventy-two,  and  a  hundred  and  forty-four, 
since  a  hundred  and  forty-four  arises  from  twelve  multiplied  into  itself,  n.  7973. 
That  all  numbers,  in  the  Word,  signify  things,  nn.  482,  487,  647,  648,  755,  813,  1963, 
1988,  2075,  2252,  3252,  4264,  4495,  5265.  That  numbers  multiplied  signify  the  same 
with  the  simple  ones  from  which  they  arise  by  multiplication,  nn.  5291,  5835,  5708, 
1 978. 

(*)  That  measure,  in  the  Word,  signifies  the  quality  of  a  thing  as  to  truth  and  good, 
nn.  8104,  9603. 

3  33 


73,  74  HEAVEN. 

/ 

man,  tliat  is,  of  an  angel. "(5)*  This  is  the  spiritual  sense  of  those 
words ;  and  without  that  sense  who  could  understand  what  is 
meant  by  the  wall  of  the  holy  Jerusalem  being  "  the  measure  of 
a  man,  that  is,  of  an  angel  f ' 

74.  But  to  certify  this  from  experience.  That  angels  are 
human  forms,  or  men,  I  have  seen  a  thousand  times  :  for  I  have 
conversed  with  them  as  one  man  does  with  another,  sometimes 
with  one  alone,  and  sometimes  with  masy  in  company  :  nor  did 
I  ever  see  in  them  any  thing  differing,  as  to  their  form,  from 
man.  I  have  sometimes  wondered  at  finding  them  such  ;  and 
lest  it  should  be  objected  that  I  was  deceived  by  some  fallacy  or 
visionary  fancy,  it  has  been  granted  me  to  see  them  when  I 
was  wide  awake,  or  when  all  my  bodily  senses  were  in  activity, 
and  I  was  in  a  state  to  perceive  every  thing  clearly.  I  have 
also  frequently  told  them,  that  men  in  the  Christian  world  are 
in  such  gross  ignorance  respecting  angels  and  spirits,  as  to  sup 
pose  them  to  be  minds  without  a  form,  or  mere  thoughts,  of 
which  they  have  no  other  idea  than  as  something  ethereal  pos 
sessing  a  vital  principle  ;  and  as  they  thus  attribute  to  them 
nothing  belonging  to  man  except  a  faculty  of  thinking,  they  ima 
gine  that  they  cannot  see,  being  without  eyes,  nor  near,  being 
without  ears,  nor  speak,  having  neither  mouth  nor  tongue. 
The  angels  said  in  reply,  that  they  are  aware  that  such  a  belief 
exists  with  many  in  the  world,  and  that  it  particularly  prevails 
among  the  learned,  and  also,  at  which  they  marvelled,  among 
the  clergy.  They  also  explained  the  reason  of  this ;  namely, 
that  the  learned,  who  had  been  guides  of  others,  arid  who  first 
broached  such  notions  about  angels  arid  spirits,  thought  respect 
ing  them  from  the  sensual  apprehensions  of  the  external  man ; 
and  they  who  think  from  their  sensual  apprehensions,  and  not 
from  interior  light,  and  from  the  general  idea  inherent  in  every 
one,  cannot  but  form  such  inventions,  since  the  sensual  faculties 
of  the  external  man  can  comprehend  nothing  but  what  is  within 
the  sphere  of  nature,  and  not  any  thing  above  that  sphere,  conse 
quently,  nothing  whatever  that  relates  to  the  spiritual  world. (^ 
From  these  authorities,  as  leaders,  that  erroneous  mode  of 
thinking  respecting  angels  was  derived  to  others,  who  did  not 
think  for  themselves,  but  took  their  opinions  from  them  ;  and 
those  who  first  take  their  opinions  from  others,  and  make  them 


(•)  Respecting  the  spiritual  or  internal  sense  of  the  Word,  see  the  little  tract  on 
tlit  White  Horse  mentioned  in  the  Revelation,  and  the  Appendix  to  the  chapter  on  the 
Word  in  the  New  Jerusalem  and  it*  Jfeavenly  Doctrine. 

(8)  That  man,  u riles*  he  be  elevated  above  the  sensual  principles  of  the  external 
man,  makes  little  progress  in  wisdom,  n.  5089.  That  a  wise  man  thinks  above  those 
eenstial  principles,  nn.  5089,  5094.  That  when  man  is  elevated  above  those  sensual 
principles,  he  comes  into  a  clearer  light,  and  at  length  into  heavenly  light  nn.  6188, 
6313,  6315,  9407,  9730,  9922.  That  elevation  and  abstraction  from  those  sensual  prin 
ciples  was  known  to  the  ancients,  n.  6313. 

*  "An  angel"  is  the  correct  translation ;  not  "  the  angel,"  as  in  the  common  ver 
sion.- WV. 

34 


HEAVEN.  75,    76 

points  of  faith  with  themselves,  and  afterwards  view  tl  em  as 
6ii ch  from  their  own  understanding,  can  with  difficulty  give 
them  up;  wherefore  they  usually  rest  satisfied  with  confirming 
them  as  true.  The  angels  said,  further,  that  the  simple  m  faitn 
and  heart  do  not  form  such  conceptions  respecting  angels,  but 
have  an  idea  of  them  as  heavenly  men,  by  reason  that  they  have 
not  extinguished,  by  erudition,  their  inherent  perception,  do- 
rived  from  heaven,  and  can  conceive  of  nothing  as  being  with 
out  form.  Jlence  it  is,  that  angels  are  never  represented  in 
churches,  either  in  sculpture  or  in  painting,  otherwise  than  as 
men.  Of  that  inherent  faculty  of  perception  derived  from  heav 
en,  they  said,  that  it  is  the  Divine  Sphere  entering  by  influx 
with  those  who  are  grounded  in  good  as  to  faith  and  life. 

75.  From  all  my  experience,  and  which  I  have  now  enjoyed 
for  many  years,  I  can  declare  and  affirm,  that  angels,  as  to  form, 
are  in  every  respect  men ;  that  they  have  faces,  eyes,  ears,  a 
body,  arms,  hands,  feet,  and  that  they  see,  hear,  and  converse 
with  each  other ;  in  short,  that  they  are  deficient  in  nothing 
that  belongs  to  a  man,  except  that  they  are  not  super-invested 
with  a  material  body.     I  have  seen  them  in  their  own  light, 
which  exceeds  in  brightness,  by  many  degrees,  the  noonday 
light  of  the  word ;  and  in  that  light  I  have  beheld  all  the  fea 
tures  of  their  faces  more  distinctly  and  clearly  than  it  is  possible 
to  see  the  features  of  men  on  earth.     It  also  has  been  granted 
me  to  see  an  angel  of  the  inmost  heaven.     His  face  was  more 
bright  and  resplendent  than  those  of  the  angels  of  the  lower 
heavens.     I  examined  him  ;  and  I  can  declare,  that  he  had  the 
human  form  in  its  utmost  perfection. 

76.  But  it  is  to  be  observed,  that  angels  cannot  be  seen  by 
man  with  the  eyes  of  his  body,  but  only  with  the  o/es  of  the 
spirit  which  is  within  man, (7)  because  this  is  in  the   spiritual 
world,  whereas  all  the  parts  of  the  body  are  in  the  natural  world. 
Like  sees  like,  because  from  a  like  ground.     Besides,  the  organ 
of  sight  belonging  to  the  body,  which  is  the  eye,  is  so  obtuse, 
that,  as  is  known  to  every  one,  it  cannot  even  discern,  except 
by  the  aid  of  optical  glasses,  the  smaller  objects  of  nature ; — 
much  less  can  it  discern  objects  which  are  above  the  sphere  of 
nature,  as  are  all  those  of  the  spiritual  world.     These,  however, 
may  be  seen  by  man,  when  he  is  withdrawn  from  the  sight  of 
his  body,  and  that  of  his  spirit  is  opened.     This,  also,  is  done  in 
an  instant,  when  it  is  the  pleasure  of  the  Lord  that  the  things 
of  the  spiritual  world  should  be  seen  by  man  ;  nor  is  he  at  all 
aware,  at  the  time,  that  he  does  not  behold  him  with  the  eyes 
of  his  body.     It  was  thus  that  angels  were  seen  by  Abraham, 
Lot,  Manoah,  and  the  prophets :  it  was  thus  that  the  Lord  was 

(*)  That  man,  as  to  his  interiors,  is  a  spirit,  n.  1594.    And  that  the  spirit  is  the  man 
himself,  and  that  the  body  lives  from  it,  nn.  447,  4622,  6054. 

35 


77,    78  HEAVEN. 

seen  by  the  disciples  after  his  resurrection  :  and  it  was  thus,  also, 
that  angels  have  been  seen  by  me.  As  the  prophets  enj  )yed 
this  mode  of  vision,  they  were  therefore  called  seers,  and  men 
whose  eyes  were  open  (1  Sam.  ix.  9  ;  Num.  xxiii.  3) ;  and  to  cause 
them  to  see  in  this  way  was  called  opening  their  eyes ;  as  waa 
done  to  Elisha's  servant,  of  whom  we  read,  "And  Elisha  prayeds 
and  said,  Jehovah,  I  pray  thee,  open  his  eyes,  that  he  may  see. 
A.nd  Jehovah  opened  the  eyes  of  the  young  man  /  and  he  saw  : 
and,  behold,  the  mountain  was  full  of  horses  and  chariots  of  firo 
round  about  Elisha." — (2  Kings  vi.  17.) 

77.  Good  spirits,  with  whom,  also,  I  have  conversed  on  this 
subject,  were  deeply  grieved  that  such  ignorance  respecting  the 
state  of  heaven,  and  respecting  spirits  and  angels,  should  prevail 
in  the  church ;  and  they  desired  me,  with  indignation,  to  say 
from  them,  that  they  are  not  formless  minds,  nor  ethereal  puffs 
of  breath,  but  they  are  men  as  to  shape,  and  that  they  see,  hear, 
and  possess  every  sense,  equally  with  men  in  the  world. (8) 


THAT  IT  IS  BY  DERIVATION  FROM  THE  LORD'S  DIVINE  HUMANITY, 
THAT  HEAVEN,  BOTH  IN  THE  WHOLE  AND  IN  ITS  PARTS,  IS  IN 
FORM  AS  A  MAN. 

78.  That  it  is  by  derivation  from  the  Lord's  Divine  Humanity, 
that  heaven,  both  in  the  whole  and  in  its  parts,  is  in  form  as  a 
man,  follows  as  a  conclusion  from  all  that  has  been  advanced 
and  shown  in  the  preceding  Sections.  It  has  there  been  shown, 
I.  That  the  Lord  is  the  God  of  heaven :  II.  That  the  Divine 
Sphere  of  the  Lord  constitutes  heaven :  III.  That  heaven  consists 
of  innumerable  societies  ;  and  that  each  society  is  a  heaven  on  a 
smaller  scale,  and  every  angel  is  a  heaven  in  miniature ;  IV. 
That  the  whole  heaven,  viewed  collectively,  is  in  form  as  one 
man :  V.  That  every  society  in  the  heavens  is  also  inform  as 
one  man:  VI.  That  thence  every  angel  is  in  a  perfect  human 
form.  All  these  truths  point  to  this  conclusion :  That  the 
Divine  Being,  whose  Proceeding  Sphere  is  what  constitutes 
heaven,  is  Human  in  form.  That  this  is  the  Lord's  Divine  Hu 
manity,  will  be  still  more  clearly  seen,  because  in  a  compendious 
form,  from  the  extracts  which,  by  way  of  corollary,  are  adduced 
below  from  the  Arcana  Ccelestia.  That  the  Lord's  Humanity  is 
Divine,  and  that  it  is  not  true,  as  generally  believed  in  the 
church,  that  His  Humanity  is  not  Divine,  may  also  be  seen 

(•)  That  every  angel,  inasmuch  as  he  is  a  recipient  of  Divine  Order  from  the  Lord, 
is  in  a  human  form,  perfect  and  beautiful  according  to  such  reception,  nn.  322,  1880, 
1881,  3633,  3804,  4622,  4735,  4797,  4985,  5199,  5530,  6054,  9879,  10,177,  10,594.  That 
the  Divine  Truth  is  the  principle  by  which  order  is  effected,  and  the  .Divine  Good  is 
the  essential  of  order,  nn.  2451,  3166,  4390,  4409,  5232,  7256,  10,122,  10.555. 

36 


HEAVEN  79 81 

from  those  Extracts  ;  and  likewise,  from  the  Doctrine  of  the  New, 
Jerusalem^  near  the  end,  in  the  Section  respecting  the  Lord. 

79.  That  such  is  the  fact,  has  been-  evinced  to  me  by  much 
experience,  part  of  which  shall  now  be  related.    No  angel  in  all 
the  heavens  ever  has  a  perception  of  the  Divine  Being  under 
any  other  form  than  the  Human ;  and,  what  is  wonderful,  those 
who  inhabit  the  superior   fieavens  cannot  think  of  the  Divine 
Being  in  any  other  manner.     They  derive  the  necessity  of  so 
thinking  from  the  Divine  Sphere  itself  which  enters  them  by 
influx  ;  and  also,  from  the  form  of  heaven,  according  to  which 
their  thoughts  diffuse  themselves  around.     For  every  thought 
conceived  by  the  angels  diffuses  itself  into  heaven  round  about 
them,  and  they  enjoy  intelligence  and  wisdom  according  to  the 
extent  of'  that  diffusion.   Hence  it  is  that  all  in  heaven  acknowl 
edge  the  Lord,  because  there  is  no  Divine  Humanity  except  in 
Him.     These  truths  have  not  only  been  related  to  me  by  the 
angels,  but  it  has  also  been  granted  me  to  have  a  perception  of 
them  myself,  when  I  have  been  elevated  into  the  interior  sphere 
of  heaven.     Hence  it  is  evident,  that  the  wiser  the  angels  are, 
the  more  clearly  do  they  perceive  this  truth.     Hence  also  it  is, 
that  the  Lord  appears  to  them  :  for  the  Lord  appears  in  a  Divine 
Angelic  Form,  which  is  the  Human,  to  those  who  acknowledge 
and  believe  in  a  visible  Divine  Being,  but  not  to  the  worship 
pers  of  an  invisible  Divinity :  for  the  former  can  see  their  God; 
but  the  latter  cannot. 

80.  As  the  angels  have  no  perception  of  an  invisible  Divine 
Being,  which  they  call  a  God  without  form,  but  of  a  Divine 
Being  visible  in  Human  Form,  it  is  common  with  them  to  say, 
that  the  Lord  Alone  is  a  Man,  and  that  they  are  men  by  deriva 
tion  from  Him ;  also,  that  every  one  is  a  man  in  proportion  as 
he  receives  Him.    By  receiving  the  Lord,  they  mean,  to  receive 
good  and  truth,  which  are  from  Him  ;  since  the  Lord  is  in  His 
own  good  and  His  own  truth.     This,  also,  they  call  wisdom 
and  intelligence  :  they  say,  that  every  one  may  know  that  intel 
ligence  and  wisdom  are  what  constitute  a  man,  and  not  a  human 
face  without  them.    That  such  is. the  fact,  is  also  apparent  from 
the  angels  of  the  interior  heavens.     Being  grounded  in  good 
and  truth,  and  thence  in  wisdom  and  intelligence,   from  the 
Lord,  they  appear  in  the  most  beautiful  and  most  perfect  human 
form.    The  angels  of  the  lower  heavens  also  appear  in  a  human 
form,  though  not  so  perfect  and  beautiful.    But  in  hell,  the  case 
is  reversed.     Its  inhabitants,  when  seen  in  the  light  of  heaven, 
scarcely  appear  as  men  at  all,  but  as  monsters :  for  they  are 
grounded  in  evil  and  falsity,  not  in  goodness  and  truth,  and 
thence  in  the  opposites  to  wisdom  and  intelligence :  wherefore, 
also,  their  life  Is  not  called  life,  but  spiritual  death. 

81.  Since  heaven,  both  in  the  whole  and  in  its  parts,  presents 
the  form  of  a  man,  by  derivation  from  the  Lord's  Divine  Hu- 

37 


82—81:  HEAVEN. 

manity,  it  is  customary  for  the  angels  to  say,  that  they  are  in 
the  Lord ;  and  some,  that  they  are  in  his  body,  by  which  they 
mean,  in  the  good  of  his  love:  as,  also,  the  Lord  himself  teaches, 
saying,  c^  Abide  in  Me,  and  I  in  you.  As  the  branch  cannot 
bear  fruit  of  itself,  except  it  abide  in  the  vine  /  no  more  can  ye, 

except  ye  abide  ^n  Me. For  without  Me,  ye  can  do  nothing. 

Continue  ye  in  My  love.     If  ye  keep  My  commandments, 

ye  shall  abide  in  My  love" — (John  xv.  4 — 10.) 

82.  Since  such  is  the  perception  respecting  the  Divine  Being 
that  exists  in  heaven,  it  is  inherent  in  every  man,  who  receives 
any  influx  from  heaven,  to  think  of  God  under  a  Human  Shape. 
Thus  did  the  ancients :  thus  also  do  the  moderns,  those  without 
the  church  as  well  as  those  within  it :  simple  persons  view  him 
in  thought  as  an  Old  Man  surrounded  with  brightness.     But 
this  inherent  perception  has  -been  extinguished  by  all  those  who 
exclude  the  influx  from  heaven,  either  by  self-derived  intelli 
gence,  or  by  a  life  of  evil :  those  who  have  extinguished  it  by 
self-derived  intelligence,  will  have  none  but  an  invisible  God  ; 
and  they  who  have  done  so  by  a  life  of  evil,  no  God  at  all. 
Neither  class  is  aware  that  any  such  inherent  perception  exists, 
since  it  does  not  exist  with  them ;  and  yet  this  is  that  very- 
Divine  celestial  principle  which  primarily  enters  man  by  influx 
from  heaven,  because  man  is  born  for  heaven,  and  none  can  go 
there  without  an  idea  of  the  Divine  Being. 

83.  Hence  it  results,  that  he  who  is  destitute  of  a  right  idea 
of  heaven,  that  is,  of  an  idea  of  the  Divine  Being  from  whom 
heaven  exists,  cannot  be  elevated  to  the  lowest  threshold  of  the 
heavenly  kingdom.    As  soon  as  he  approaches  it,  he  is  sensible 
of  a  resistance,  and  a  strong  repelling  effort :  the  reason  is,  be 
cause,  in  him,  the  interiors,  which  should  be  open  for  the  recep 
tion  of  heaven,  are  closed,  because  they  are  not  in  the  form  of 
heaven  ;  indeed,  the  nearer  he  comes  to  heaven,  they  are  closed 
the  more  tightly.    Such  is  the  lot  of  those  within  the  church  who 
deny  the  Lord,  and  of  those  who,  like  the  Socinians,  deny  his 
Divinity.     But  what  is  the  lot  of  those  who  are  born  without 
the  church,  to  whom  the  Lord  is  not  known  because  they  are  not 
in  possession  of  the  Word,  will  be  seen  in  the  following  pages. 

84.  That  the  ancients  had  an  idea  of  Humanity  connected 
with  their  idea  of  the  Divine  Being,  is  evident  from  his  appear 
ances  to  Abraham,  Lot,  Joshua,  Gideon,  Manoah,  his  wife,  and 
others;  all  of  whom,  though  they  saw  God  as  a  Man,  neverthe 
less  worshipped  him  as  the  God  of  the  universe,  calling  him  the 
God  of  heaven  and  earth,  and  Jehovah.     That  it  was  the  Lord 
who  was  seen  by  Abraham,  He  teaches  himself  in  John  (Ch. 
viii.  50) :  and  that  it  was  He,  also,  who  appeared  to  the  others, 
is  evident  from  His  words,  when  He  said,  "  Ye  have  neither 
heard  His  [the  Fathers'  voice  at  any  time,  nor  seen  His  shape" 
(Ch.  v.  37  ;  i.  18). 

38 


HEAVEN.  85,  86 

85.  But  that  God  is  a  Man,  can  with  difficulty  be  conceived 
by  those  who  judge  of  every  thing  from  the  sensual  apprehen 
sions  of  the  external  man.     For  a  sensual  man  can  only  think 
of  the  Divine  Being  from  the  world  and  its  objects ;  thus  he  can 
only  think  of  a  Divine  and  Spiritual  Man  as  of  a  corporeal  and 
natural  man.     Hence  he  concludes,  that  if  God  were  a  man,  he 
must  be  as  big  as  the  universe ;  and  that  if,  as  a  Man,  he  gov 
erns  heaven  and  earth,  he  must  do  it  by  a  multitude  of  lieuten 
ants,  as  kings  govern  their  distant  provinces  in  the  world.     If 
he  were  told,  that  in  heaven  there  is  not  extension  of  space, 
such  as  exists  in  the  world,  he  would  not  comprehend  it :  for  he 
who  thinks  solely  from  nature  and  its  light,  can  form  no  idea  of 
any  other  sort  of  extension  than  such  as  is  before  his  eyes.   They 
are,  however,  exceedingly  mistaken  when  they  apply  such  ideas 
to  heaven.     The  extension  which  there  exists  is  not  such  as  that 
in  the  world ;  for  extension,  in  the  world,  is  determinate,  and 
thence  capable  of  being  measured  ;  but  extension,  in  heaven,  is 
not  determinate,  and  thence  not  capable  of  mensuration  :   but 
respecting  extension  in  heaven  see  a  subsequent  Section,  treat 
ing  of  space  and  time  in  the  Spiritual  World.     Besides,  every 
one  knows  how  amazingly  far  the  sight  of  the  eye  can  reach, 
even  to  the  sun  and  the  stars,  of  which  the  distances  from  us 
are  so  enormous  ;  every  one,  also,  who  thinks  deeply,  is  aware, 
that  the  internal  sight,  which  is  that  of  the  thought,  can  reach 
still  further  ;  and,  consequently,  that  a  sight  still  more  interior 
must  have  a  wider  range  still :  what  then  can  be  beyond  the 
reach  of  the  Divine  Sight,  which  is  the  inmost  and  highest  of 
all  ?     Since  the  thoughts  have  such  an  extension,  all  things  be 
longing  to  heaven  are  communicated  to  every  inhabitant ;  con 
sequently,   all  things  belonging  to  the  Divine  Sphere  which 
constitutes   heaven,  and   fills  it,  are  thus  communicated — as 
shown  in  the  preceding  Sections. 

86.  The  inhabitants  of  heaven  are  astonished,  that  men  should 
imagine  themselves  intelligent,  while  they  think  of  God  as  an 
invisible  Being,  that  is,  as  incomprehensible  under  any  form ; 
and  that  they  should  call  those  who  think  differently,  not  intel 
ligent,  and  mere  simpletons  ;  whereas  the  contrary  is  the  truth. 
The  angels  say,  "  If  such  self-esteemed  intelligent  ones  were  to 
examine  themselves,  would  they  not  find  that  they  regard  na 
ture  as  God  ?  some  of  them,  nature  as  existing  before  the  sight, 
and  some  of  them,  nature  in  her  invisible  recesses  ?     And  are 
they  not  blinded  to  such  a  degree,  as  not  to  know  what  God  is, 
what  an  angel  is,  what  a  spirit,  what  their  own  soul  which  is  to 
live  after  death,  what  the  life  of  heaven  in  man  ;  with  other  sub 
jects   belonging   to   intelligence  ?     When,   nevertheless,  those 
whom  they  call  simpletons  understand  all  these  points  in  their 
own  way.    Of  their  God,  they  have  an  idea,  that  He  is  a  Divine 
Being  in  a  Human  Form ;  of  an  angel,  that  he  is  a  heavenly 

SO 


86  KEAVi  J. 

man;  of  their  own  soul  which  is  to  live  after  death,  that  it  is 
such  a  being  as  an  angel ;  and  of  the  life  of  heaven  in  man,  that 
it  consists  in  living  according  to  the  divine  commandments." 
These,  therefore,  the  angels  call  intelligent,  and  fitted  for  heaven ; 
but  the  others,  on  the  contrary,  not  intelligent^1) 

(*)  Extracts  from  the  ARCANA  OELESTIA,  respecting  the  Lord  and  respecting  His  Divin4 
Humanity. 

That  the  Lord  had  a  Divine  Essence  from  conception  itself,  nn.  4641,  4965,  5041, 
5157,  6716,  10,125.  Thar  the  Lord  alone  had  Divine  seed,  n.  1438.  That  His  soul 
was  Jehovah,  nn.  1999,  2004,  2005,  2018,  2025.  That  thus  the  inmost  of  the  Lord 
was  the  Essential  Divinity,  and  that  the  clothing  was  from  the  mother,  n.  5041.  That 
the  Essential  Divinity  was  the  Esee  of  the  Lord's  life,  from  which  the  Humanity  after 
wards  went  forth,  and  was  made  the  Existere  from  that  Esse,  nn.  3194,  3210,  10,370, 
10,372. 

That  within  the  church,  where  the  Word  is,  and  where,  by  it,  the  Lord  is  known, 
the  Divine  Essence  of  the  Lord  ought  not  to  be  denied,  nor  the  Holy  Emanation  pro 
ceeding  from  him,  n.  2359.  That  those  within  the  church  who  do  not  acknowledge 
the  Lord,  have  no  conjunction  with  the  Divine  Being:  it  is  otherwise  with  those  who 
are  out  of  the  church,  n.  10,205.  That  it  is  an  essential  of  the  church  to  acknowledge 
the  Lord's  Divinity,  and  His  union  with  the  Eather,  nn.  10.083,  10,112,  10,870,  10,738, 
10,730,  10,816,  10,817,  10,818,  10,820. 

That  the  subject  treated  of  in  the  Word,  in  many  passages,  is  the  glorification  of  the 
Lord,  n.  10,828.  And  that  this  subject  is  everywhere  treated  of  in  the  internal  sense 
of  the  Word,  nn.  2249,  2523,  3245.  That  the  Lord  glorified  His  Humanity,  and  not 
His  Divinity,  because  the  latter  was  glorified  in  itself,  n.  10,057.  That  the  Lord  came 
into  the  world  that  He  might  glorify  His  Humanity,  nn.  3637,  4180,  9315.  That  the 
Lord  glorified  His  Humanity  by  the  Divine  Love  which  was  in  Himself  from  cot> 
ception,  n.  4727.  That  the  love  of  the  Lord  towards  the  universal  human  race  was  the 
life  of  the  Lord  in  the  world,  n.  2253.  That  the  Lord's  love  transcends  all  human  un 
derstanding,  n.  2077.  That  the  Lord  saved  the  human  race  by  glorifying  His  Hu 
manity,  nn.  4180,  10,019,  10,152,  10,655,  10,659,  10,828.  That  otherwise  the  whole 
human  race  would  have  perished  in  eternal  death,  )&  1676.  Of  the  Lord's  states  ot 
glorification  and  humiliation,  nn.  1785,  1999,  2159,  6866.  That  glorification,  where  it 
13  predicated  of  the  Lord,  denotes  the  uniting  of  His  Humanity  with  His  Divinity,  and 
that  to  glorify  is  to  make  Divine,  nn.  1603,  10,053,  10,823.  That  the  Lord,  when  Ho 
glorified  His' Humanity,  put  off  all  the  humanity  derived  from  the  mother,  until  as 
length  He  was  not  her  son,  nn.  2159,  2574,  2649,  3036,  10,830. 

That  the  Son  of  God  from  eternity  was  the  Divine  Truth  in  heaven,  nn.  (2628,) 
(2798,)-2S03,  3195,  3704.  That  the  Lord  also  made  His  Humanity  Divine  Truth  fronj 
the  Divine  Good  which  was  in  Him,  when  lie  was  in  the  world,  nn.  2803,  3194,  3195, 
8210,  6716,  6864,  7014,  7499,  8127,  8724,  9199.  That  the  Lord  at  that  time  arranged 
all  things  appertaining  to  Himself  into  a  celestial  form,  which  is  according  to  Divine 
Truth,  nn.  1928,  3633.  That  on  this  account  the  Lord  was  called  the  Word,  which  is 
the  Divine  Truth,  nn.  2533,  2S13,  2859,  2894,  3393,  3712.  That  the  Lord  alone  had 
perception  and  thought  from  Himself,  and  above  all  angelic  perception  and  thought, 
on.  iy04,  1914, 1919. 

That  the  Lord  united  the  Divine  Truth,  which  was  Himself,  with  the  Divine  Good, 
which  was  in  himself,  nn.  10,047,  10,062,  10,076.  That  the  union  was  reciprocal, 
nn.  2004,  10,067.  That  the  Lord,  when  He  departed  from  the  world,  mada  His  Hu 
manity  also  Divine  Good,  nn.  3194,  3210,  6864,  7499,  8724,  9199,  10,076.  That  this  is 
meant"  by  His  coming  forth  from  the  Father,  and  returning  to  the  Father,  nn  3736, 
3210.  That  thus  He  was  made  One  with  the  Father,  nn.  2751,  3701.  47(>l>.  That  since 
the  union,  the  Divine  Truth  proceeds  from  the  Lord,  nn.  3704,  3712,  3969,  4577,  5704, 
7499,  8127,  8241,  9199,  9398.  In  what  manner  the  Divine  Truth  proceeds,  illustrated, 
nn.  7270,  9407.  That  the  Lord,  from  His  own  proper  power,  united  the  Humanity 
with  the  Divinity,  nn.  161(5,  1749,  1752,  1813,  1921,  2025,  2026,  2523,  3141,  5005,  5045, 
£716.  That  hence  it  may  be  manifest,  that  the  Humanity  of  the  Lord  was  not  as  the 
humanity  of  another  nun,  because  he  was  conceived  from  the  Divine  Beam;  Himself, 
nn.  10,125,  10,826.  That  His  union  with  the  Father,  from  whom  He  had  His  soul, 
was  not  like  that  between  two  persons,  but  like  that  between  the  soul  and  the  body, 
nu.  3737,  10,824. 

That  the  most  ancient  people  could  not  adore  the  Divine  £xse,  but  the  Divine  Ex~ 
if/?  re,  --yhich  is  the  Divine  Humanity,  and  that  the  Lord  therefore  came  into  the  world, 
that  He  mi^ht  be  made  the  Divine  Exist 're  from  the  Divine  Esse,  nn.  4087,  5321. 
That  the  ancients  acknowledged  the  bivine  Baing,  because  He  appeared  to  them  in  a 
human  form,  and  that  this  'was  the  Divine  Humanity,  un.  5110,  5663,  6846,  10,737. 

40 


HEAVEN.  87 


STflAT  THERE  IS  A  CORRESPONDENCE   BETWEEN  ALL  THINGS  BE 
LONGING  TO  HEAVEN,  AND  ALL  THINGS  BELONGING  TO  MAN. 

87.  It  is  unknown  at  this  day  what  correspondence  is.  This 
ignorance  is  owing  to  various  causes  ;  the  chief  of  which  is,  that 

that  the  Infinite  Esse  could  not  flow  into  heaven  with  the  angels,  nor  with  men, 
except  by  or  through  the  Divine  Humanity,  nn.  (1646,)  1990,  2016,  2034.  That  in 
ueaven,  no  other  Divine  Being  is  perceived  but  the  Divine  Humanity,  nn.  6475,  9308, 
(9367,)  10,067.  That  the  Divine  Humanity  from  eternity  was  the  Divine  Truth  in 
heaven,  and  the  Divine  Emanation  passing  through  heaven,  thus  the  Divine  Existere, 
which  afterwards  in  the  Lord  was  made  the  Divine  Esse  by  Itself,  from  which  is  the 
Divine  Existere  in  heaven,  nn.  3061,  6280,  6880,  10,579.  W'hat  was  the  quality  of  the 
etate  of  heaven  before  the  coining  of  the  Lord,  nn.  6371,  6372,  6373.  That  the  Divino 
Emanation  was  not  perceptible,  except  when  it  had  passed  through  heaven,  nil.  6982, 
6996,  7004. 

That  the  inhabitants  of  all  the  earths  adore  the  Divine  Being  under  a  human  form, 
thus  the  Lord,  nn.  6700,  8541—8547,  10,736,  10,737,  10,738.  That  they  rejoice  when 
they  hear  that  God  was  actually  made  a  Man,  n.  9361.  That  the  Lord  receives  all  who 
are  in  good,  and  who  adore  the  Divine  Being  under  a  human  form,  n.  9359.  That 
God  cannot  be  thought  of  except  in  a  human  form,  and  that  what  is  incomprehensible 
falls  into  no  idea,  thus  is  no  object  of  faith,  nn.  9359,  9972.  That  man  is  capable  of 
worshipping  what  he  has  some  idea  of,  but  not  what  he  has  no  idea  of,  nn.  4733,  5110, 
.5633,  7211,  9356,  10,067.  That,  therefore,  by  the  generality  in  the  universal  terres 
trial  globe,  the  Divine  Being  is  worshipped  under  a  human  form,  and  that  this  is  the 
offect  of  an  influx  from  heaven,  n.  10,159.  That  all  who  are  principled  in  good,  as  to 
life,  when  they  think  of  the  Lord,  think  of  a  Divine  Humanity,  and  not  of  the  Hu 
manity  separate  from  the  Divinity ;  it  is  otherwise  with  those  who  are  not  principled 
in  good  as  to  life,  nn.  2326,  4724,  4731,  4766,  8878,  9193,  9198.  That  in  the  church  at 
tliis  day,  those  who  are  in  evil  as  to  life,  also  who  are  in  faith  separate  from  charity, 
think  of  the  Humanity  of  the  Lord  without  the  Divinity,  and  likewise  do  not  com 
prehend  what  a  Divine  Humanity  is ;  and  the  reasons  thereof,  nn.  3212,3241,4689, 
4692,  4724,  4731,  5321,  (6372,)  8878,  9193,  9198.  That  the  Humanity  of  the  Lord  is 
Divine,  because  from  the  Esse  of  the  Father,  which  was  His  soul,  illustrated  by  the 
likeness  of  the  father  in  the  children,  nn.  10,269,  (10,872,)  10,823:  and  because  it  was 
from  the  Divine  Love,  which  was  the  very  Esse  of  His  life  from  conception,  n.  6872. 
That  every  man  is  such  as  his  love  is,  and  that  he  is  his  own  love,  nn.  6872,  10,177, 
10,284.  That  the  Lord  made  all  the  Humanity,  both  internal  and  external,  Divine,  nn. 
1603,  1815,  1902,  1926,  2093,  2083.  That,  therefore,  He  rose  again  as  to  the  whole 
body,  differently  from  any  man,  nn.  1729,  2083,  5078,  10,825. 

That  the  Humanity  of  the  Lord  is  Divine,  is  acknowledged  from  His  omnipresence 
in  the  holy  supper,  nn.  2343,  (2359,)  and  from  His  transfiguration  before  His  three  dis 
ciples,  n.  3212 :  and  also  from  the  Word  of  the  Old  Testament,  in  which  His  Humanity 
is  called  God,  n.  10,254;  and  is  called  Jehovah,  nn.  (1603,)  1736,  1815,  1902,  2921, 
8035,  5110,  6281,  6303,  8864,  9194,  9315.  That  a  distinction  is  made  in  the  sense  of 
the  letter  between  the  Father  and  the  Son,  or  between  Jehovah  and  the  Lord,  but  not 
in  the  internal  sense  of  the  Word,  in  which  the  angels  of  heaven  are,  n.  3035.  That 
In  the  Christian  world,  the  Humanity  of  the  Lord  has  been  acknowledged  to  be  not 
Divine,  and  this  was  effected  in  a  council  for  the  sake  of  the  Pope,  that  he  might  bo 
acknowledged  as  his  vicar,  n.  4738. 

That  Christians  in  the  other  life  were  explored  as  to  the  idea  they  held  concerning 
one  God,  and  that  it  was  found  that  they  had  an  idea  of  three  Gods,  nn.  2329,  5256, 
10,736,  10,737,  10,738,  10,821.  Tlyt  a  Trinity  or  Divine  Trine,  may  be  conceived  of 
jn  one  person,  and  thus  one  God,  but  not  in  three  persons,  nn.  10,738,  10,821,  10,824. 
That  the  Divine  Trine  in  the  Lord  is  acknowledged  in  heaven,  nn.  14,  15,  1729,  2005, 
5256,  9303.  That  the  Trine  in  the  Lord  is  the  Essential  Divinity,  which  is  called  the 
Father,  the  Divine  Humanity,  which  is  called  the  Son,  and  the  Divine  Proceeding, 
which  is  called  the  Holy  Spirit;  and  that  this  Divine  Trine  is  One,  nn.  2149,2156, 
2288,  2321,  2329,  2447,  3704,  6993,  7182,  10,738,  10,822,  10,823.  That  the  Lord  Him 
self  teaches  that  the  Father  and  He  are  One,  nn.  1729,  2004,  2005,  2018,  2025,  2751, 
3704,  3730,  476(5 ;  and  that  the  Holy  Divine  Emanation  proceeds  from  Him,  and  is  His, 
mi.  S&69,  4673,  6788,  6993,  7499,  8127,  8302,  9199,  (9228,)  9229,  9270,  9407,  9818,  9829, 
10.880. 

Thai  tne  Divine  Humanity  flows  into  heaven,  and  constitutes  heaven,  n.  3088. 
That  the  Lord  is  the  all  in  heaven,  and  that  He  is  the  life  of  heaven,  nn.  7211,  (9128.) 

41 


87,    88  HEAVEN. 

man  has  removed  himself  from  heaven,  through  cherishing  the 
love  of  self  and  of  the  world.  For  he  that  supremely  loves  him 
self  and  the  world,  cares  only  for  worldly  things,  because  they 
soothe  the  external  senses  and  are  agreeable  to  his  natural  dis 
position  ;  but  has  no  concern  about  spiritual  things,  because 
these  only  soothe  the  internal  senses,  and  are  agreeable  to  the 
internal  or  rational  mind.  These,  therefore,  they  cast  aside, 
saying,  that  they  are  too  high  for  man's  comprehension.  Not 
so  did  the  ancients.  With  them,  the  science  of  correspondences 
was  the  chief  of  all  sciences  ;  by  means  of  its  discoveries,  also, 
they  imbibed  intelligence  and  wisdom  ;  and  such  of  them  as 
belonged  to  the  church  had  by  it  communication  with  heaven  ; 
for  the  science  of  correspondences  is  the  science  of  angels. 
The  most  ancient  people,  who  were  celestial  men,  absolutely 
thought  from  correspondence,  as  do  the  angels  ;  whence,  also, 
they  conversed  with  angels  ;  and  whence,  likewise,  the  Lord 
often  appeared  to  them,  communicating  instruction.  But,  at 
the  present  day,  that  science  is  so  utterly  lost,  that  it  is  even 
unknown  what  correspondence  is.^) 

88.  Without  an  apprehension  of  what  correspondence  is,  not 
any  thing  can  be  clearly  known  respecting  the  spiritual  world  ; 
nor  respecting  its  influx  into  the  natural  world  ;  nor,  indeed, 
respecting  what  that  which  is  spiritual  is,  compared  with  that 
which  is  natural  ;  since,  also,  nothing  can  be  cl early  known  re 
specting  the  spirit  of  man,  which  is  called  the  soul,  and  its 
operation  upon  the  body  ;  nor  yet  concerning  the  state  of  man 

That  the  Lord  dwells  in  the  angels  in  what  is  His  own,  nn.  9338,  10,125,  10,151, 
10,157.  That  hence  those  who  are  in  heaven  are  in  the  Lord,  nn.  3637,  3638.  That 
the  conjunction  of  the  Lord  with  the  angels  is  according  to  the  reception  of  the  good 
of  love  and  of  charity  from  Him,  nn  904,  4198,  4205,  4211,  4220,  (6280,)  6832,  7042, 
8819,  9680,  9682,  9683,  (10,106,)  (10,811.)  That  the  universal  heaven  has  reference 
to  the  Lord,  nn.  551,  552.  That  the  Lord  is  the  common  cantre  of  heaven,  nn.  3633. 
That  all  in  heaven  turn  themselves  to  the  Lord,  who  is  above  the  heavens,  nn.  9828, 
10,130,  10,189.  That  nevertheless  the  angels  do  not  turn  themselves  to  the  Lord,  but 
the  Lord  turns  them  to  Himself,  n.  10,189.  That  there  is  not  a  presence  of  the  angels 
with  the  Lord,  but  a  presence  of  the  Lord  with  the  angels,  n.  9415.  That  in  heaven 
there  is  no  conjunction  with  the  Essential  Divinity,  but  with  the  Divine  Humanity, 
nn.  4211,  4724,  (5633.) 

That  heaven  corresponds  with  the  Divine  Humanity  of  the  Lord  ;  and  that  thence 
heaven  at  large  is  as  one  man ;  and  that,  on  this  account  heaven  is  called  the  Grand 
Man,  nn.  2996,  2998,  3624—3649,  3741—3745,  4625.  That  the  Lord  is  the  Only  Man, 
and  those  only  are  inlh  who  receive  what  is  Divine  from  Him,  n.  1894.  That  so  far  a9 
they  receive,  so  far  they  are  men,  and  not  images  of  Him,  n.  8547.  That  therefore  th» 
•ngels  are  forms  of  love  and  charity  in  a  human  form,  and  that  this  is  from  the  Lord, 
nn.  3804,  4735,  4797,  4985,  5199,  5530,  9879,  10,177. 

That  the  universal  heaven  is  the  Lord's,  nn.  2751,  7086.  That  lie  has  all  power 
in  the  heavens  and  on  ear'h,  nn.  1607,  10,089,  10,827.  That  the  Lord  rules  the 
universal  heaven,  and  that  he  also  rules  all  things  which  thence  depend,  thus  all 
things  in  the  world,  nn.  2026,  2027,  4523,  4524.  That  the  Lord  alone  has  the  power  of 
removing  the  hells,  of  withholding  from  evils,  and  of  holding  in  good,  thus  of  saving, 
n.  10,919. 

(  )  How  far  the  science  of  correspondences  excels  other  sciences,  n.  4280.  That  tin 
chief  science  amongst  the  ancients  was  the  science  of  correspondences,  but  at  this  d;*; 
it  is  obliterated,  nn.  3024,  3419,  4280,  4749,  4844,  4964,  4966,  6001,  7729,  10,252.  That 
with  the  orientals,  and  in  Egypt,  the  science  of  correspondences  flourished,  mi.  570'i, 
0692,  7097,  7779,  9391,  10,407. 

42 


HEAVEN.  89 — 93 

after  death :  therefore  it  is  necessary  to  show  what  correspond-- 
ence  is,  and  what  its  nature  :  which,  also,  will  prepare  the  way 
for  what  is  to  follow. 

89.  It  shall  first  be  stated  what  correspondence  is.  The  whole 
natural  world  corresponds  to  the  spiritual  world ;  and  not  only 
the  natural  world  collectively,  but  also  in  its  individual  parts : 
wherefore  every  object  in  the  natural  world  existing  from  some 
thing  in  the  spiritual  world,  is  called  its  correspondent.     It  is  to 
be  observed,  that  the  natural  world  exists  and  subsists  from  tho 
spiritual  world,  just  as  the  effect  exists  from  its  efficient  cause. 
All  that  is  called  the  natural  world,  which  lies  below  the  sun, 
and  thence  receives  its   heat  and   light ;    and  all  the  objects 
which  thence  subsist  belong  to  that  world :    but  the  spiritual 
world  is  heaven  ;  and  the  objects  of  that  world  are  all  that  are 
in  the  heavens. 

90.  Since  man  is  both  a  heaven  and  a  world  in  miniature, 
formed  after  the  image  of  heaven  and  the  world  at  large  (see 
above,  n.  57),  he,  also,  has  belonging  to  him  both  a  spiritual 
world  and  a  natural  world.     The  interiors,  which  belong  to  his 
mind,  and  have  relation  to  his  understanding  and  will,  consti 
tute  his  spiritual  world ;  but  his  exteriors,  which  belong  to  his 
body,  and  have  reference  to  its  senses  and  actions,  constitute  his 
natural  world.    Whatever,  therefore,  exists  in  his  natural  world,''. 

/that  is,  in  his  body,  with  its  senses   and  actions,  by  derivation 
from  his  spiritual  world,  that  is,  from  his  mind,  with  its  undej^ 
v  standing  and  will,  is  called  its  correspondent. 

91.  The  nature  of  correspondence  may  be  seen  from  the  face 
in  man.     In  a  countenance  which  has  not  been  taught  to  dis 
semble,  all  the  affections  of  the  mind  display  themselves  visibly, 
in  a  natural  form,  as  in  their  type ;  whence  the  face  is  called 
the  index  of  the  mind.     Thus  man's  spiritual  world  shows  itself 
in  his  natural  world.     In  the  same  manner,  the  ideas  of  his 
understanding  reveal  themselves  in  his  speech,  and  the  deter 
minations  of  his  will  in  the  gestures  of  his  body.     All  things, 
therefore,  which  take  effect  in  the  body,  whether  in  the  coun 
tenance,  the  speech,  or  the   gestures.,  are  called   correspond 
ences. 

92.  From  these  observations  may  also  be  seen  what  the  in 
ternal  man  is,  and  what  the  external ;    or,  that  the  internal  is 

/that  which  is  called  the  spiritual  man,  and  the  external  that, 

Which  is  called  the  natural  man.     Also,  that  the  one  is  distinct 

from  the  other,  as  heaven  is  from  the  world ;  and  likewise,  that 

all  things  which  take  effect,  and  exist,  in  the  external  or  natural 

man,  so  take  effect  and  exist  from  the  internal  or  spiritual. 

93.  Thus  much  respecting  the  correspondence  between  the 
/internal  or  spiritual  man,  and  the  external  or  natural .  in  what 

follows  we  shall  treat  of  the  correspondence  of  the  Tv)?'ue  oi  j 
lieaveix  with  all  the  individual  parts  of  man. 


94,  95  HEAVEN. 

04,  It  has  been  shown,  that  the  universal  heaven  is  as  one 
man,  and  that  it  is  in  form  a  man,  and  is  therefore  called  the 
Grand  Man.  It  has  also  been  shown,  that  the  angelic  societies, 
of  which  heaven  consists,  are  hence  arranged  in  the  same  order 
as  tne  members,  organs,  and  viscera  in  man ;  so  that  there  are 
some  that  have  their  station  in  the  head,  some  in  the  breast, 
some  in  the  arms,  and  some  in  every  distinct  part  of  those 
members  (see  above,  n.  59 — 72).  The  societies,  therefore,  which 
are  in  any  member  in  heaven,  correspond  to  the  same  member 
in  man.  For  instance :  the  societies  which  are  there  in  the 
head,  correspond  to  the  head  in  man :  those  which  are  there  in 
the  breast,  correspond  to  the  breast  in  man :  those  that  are 
there  in  the  arms,  correspond  with  the  arms  in  man :  and  so 
with  the  rest.  It  is  from  that  correspondence  that  man  sub 
sists  ;  for  man  derives  his  subsistence  solely  from  heaven. 

95.  That  heaven  is  divided  into  two  kingdoms,  one 
is  called  the  celestial  kingdom  and  the  other  the  spiritual  king 
dom,  has  been  shown  in  a  particular  Section,  above.  The 
celestial  kingdom  in  general  corresponds  to  the  heart  and  to 
all  the  parts  related  to  the  heart  in  the  whole  body :  and  the 
spiritual  kingdom  corresponds  to  the  lungs,  and  to  all  the  parts 
in  the  whole  body  related  to  that  organ.  The  heart  and  lungs, 
also,  constitute  two  kingdoms  in  man ;  for  the  heart  reigns 
throughout  his  body  by  the  arteries  and  veins,  ana  the  lungs  by 
the  nervous  and  motive  fibres  ;  both  being  concerned  in  every 
power  he  exercises,  and  in  every  action  he  performs.  In  the 
spiritual  world  of  every  man,  which  is  called  his  spiritual  man, 
there  are  also  two  kingdoms ;  one  being  that  of  the  will,  and 
the  other  that  of  the  understanding.  The  will  reigns  by  means 
of  the  affections  of  good,  and  the  understanding  by  means  of 
the  affections  of  truth.  These  kingdoms  also  correspond  to  the 
kingdoms  of  the  heart  and  the  lungs  in  the  body.  The  like 
obtains  in  the  heavens.  The  celestial  kingdom  is  the  will-prin- 
.  ciple  of  heaven ;  and  in  that  kingdom  reigns  the  good  of  lovej 
-and  the  spiritual  kingdom  is  the  intellectual  principle  of  heaven  ; 
and  what  reigns  in  that  kingdom  is  truth.  These  are  the  things 
which  correspond  to  the  functions  of  the  heart  and  lungs  in 
man.  It  is  in  consequence  of  that  correspondence,  that  tho 
heart,  in  the  Word,  signifies  the  will,  and  also  the  good  of  love  ; 
and  that  the  breath,  which  belongs  to  the  lungs,  signifies  the 
understanding,  and  the  truth  of  faith.  Hence,  also,  it  is,  that 
it  is  usual  to  ascribe  the  affections  to  the  heart ;  though  that  is 
not  their  seat,  nor  do  they  flow  from  thence. (2) 

(2)  Of  the  correspondence  of  the  heart  and  lunirs  wiili  the  Grand  Man,  which  is 
heaven,  from  c.x|>«ri"iice.,  nn.  3883— "896.  That  the  ho  rt  c  n-espor.ds  to  those  who 
dwell  in  tho  celestial  kingdom,  lint  the  lungs  to  those  who  dv,  dl  in  the  spiritual  king 
dom,  nn.  3885,  3886,  3887.  Tim'  in  heaven  ihere  is  a  pills-  like  lhat  of  the  heart,  and 
a  respiration  like,  that  of  the  Inn;/?,  hut  more  interior,  nn.  3884,  3885,  3887.  That,  the 
B  il^e  of  the  heart  is  various  there  according  to  the  srates  of  love  ;  and  the  respiration 

44 


HEAVEN.  96,   97 

96.  The  correspondence  between  the  two  kingdoms  of  heaven 
and  the  heart  and  lungs,  is  the  most  general  correspondence 
between  heaven  and  man.     A  less  general  one  is  that  between 
heaven  and  the  several  members,  organs,  and  viscera,  of  man  ; 
the  nature  of  which  shall  also  be  mentioned. 

In  the  Grand  Man,  who  is  heaven,  they  that  are  stationed  ii 
the  head,  are  in  the  enjoyment  of  every  good  above  all  others  : 
for  they  are  in  the  enjoyment  of  love,  peace,  innocence,  wisdom, 
and  intelligence  ;  and  thence  of  joy  and  happiness.  These  have 
an  influx  into  the  head,  and  into  whatever  appertains  to  the 
head,  with  man,  and  corresponds  thereto.  In  the  Grand  Man, 
who  is  heaven,  they  that  are  stationed  in  the  breast,  are  in  the 
enjoyment  of  the  good  of  charity  and  faith  :  their  influx,  also, 
with  man,  is  into  the  breast  ;  to  which  they  correspond.  But, 
in  the  Grand  Man,  or  heaven,  they  that  are  stationed  in  the 
loins,  and  in  the  organs  belonging  to  generation  therewith  con 
nected,  are  they  who  are  eminently  grounded  in  conjugial  love. 
They  who  are  stationed  in  the  feet,  are  grounded  in  the  ultimate 
good  of  heaven,  which  is  called  spiritual-natural  good.  They 
who  are  in  the  arms  and  hands,  are  in  the  power  of  truth  de 
rived  from  good.  They  who  are  in  the  eyes,  are  those  eminent 
for  understanding.  They  who  are  in  the  ears  are  in  attention 
and  obedience.  They  in  the  nostrils,  are  those  distinguished 
for  perception.  They  in  the  mouth  and  tongue,  are  such  as 
excel  in  discoursing  from  understanding  and  perception.  They 
in  the  kidneys,  are  such  as  are  grounded  in  truth  of  a  searching, 
distinguishing,  and  castigatory  character.  They  in  the  liver, 
pancreas,  and  spleen,  are  grounded  in  the  purification  of  good 
and  truth  by  various  methods.  So  with  those  in  the  other 
members  and  organs.  All  have  an  influx  into  the  similar  parts 
of  man,  and  correspond  to  them.  The  influx  of  heaven  takes 
place  into  the  functions  and  uses  of  the  members  ;  and  their 
uses,  being  from  the  spiritual  world,  invest  themselves  with 
forms  by  means  of  such  materials  as  are  found  in  the  natural 
world,  and  so  present  themselves  in  effects.  Hence  there  is  a 
correspondence  between  them. 

97.  On  this  account  it  is,  that  by  those  same  members,  or 
gans,  and  viscera,  are  signified,  in  the  Word,  such  things  as 
have  just  been  mentioned  ;  for  all  things  named  in  the  Word 
have  a  signification  according  to  their  correspondence.    Hence, 
by  the  head  is  signified  intelligence  and  wisdom  ;  by  the  breast, 
charity  ;  by  the  loins,  conjugial  love  ;  by  the  arms  and  hands, 
the  power  of  truth  ;  by  the  eyes,  understanding  ;  by  the  nos 
trils,  perception  ;  by  the  ears  obedience  ;  by  the  kidneys,  the 

Rccordin-r  to  the  spates  of  chrivi'y  and  f-iifh,  nn.  ,0880,  38S7,  38S9.  Tli;i!  the  heart,  in 
the  W.»nl,  fliMiotes  the  will,  thus  that  what  is  from  the  heart  is  from  (lie  will.  nn.  2930, 
7542,  8910.  9113,  10,036.  That  the  hsurt  also,  in  the  Word,  signifies  tho  love;  thu» 
that  what  is  done  from  the  heart  is  done  from  the  love,  nn.  7542,  1)050,  ]0,3ti6. 

45 


98,  99  HEAVEN. 

purification  of  truth  ;  and  BO  with  the  rest^3)  Hence,  also,  it  h 
usual  to  say  in  familiar  discourse,  when  speaking  of  an  intelli 
gent  and  wise-  person,  that  he  has  a  head ;  when  alluding  to 
one  who  is  influenced  by  charity,  that  he  is  a  bosom  friend ;  of 
a  person  eminent  for  perception,  that  he  has  a  good  nose  (or  a 
sharp  scent) ;  of  one  distinguished  for  intelligence,  that  he  is 
sharp-sighted :  of  one  possessing  great  power,  that  he  has  long 
arms :  of  a  person  that  speaks  or  acts  from  love,  that  he  says  or 
does  it  from  his  heart.  These,  and  many  other  sayings  in  com 
mon  use,  are  derived  from  correspondence  :  for  such  forms  of 
speech  enter  the  mind  from  the  spiritual  world,  though  the 
speaker  is  not  aware  of  it. 

98.  That   there  exists   such  a  ''correspondence   between    all 
tnings  belonging  to  heaven  and  all  things  belonging  to  man, 
has  been  evinced  to  me  by  much  experience — so  much,  indeed, 
as  to  convince  me  of  it  as  of  a  thing  self-evident,  and  not  liable 
to  any  doubt.     But  to  adduce  all  this  experience  here,  is  unne 
cessary,  and,  on  account  of  its  abundance,  would  be  inconve 
nient.     It  may  be  seen  in  the  Arcana  Owlestia,  in  the  Sections 
on  Correspondences,  on  Representations,  on  the  Influx  of  the 
Spiritual  World  into  the  Natural,  and  on  the  Intercourse  be 
tween  the  Soul  and  the  Body.(4) 

99.  But  although  there  is  a  correspondence  between  an  things 
that  belong  to  man,  as  to  his  body,  and  all  things  that  belong 
to  heaven,  still  man  is  not  an  image  of  heaven  as  to  his  external 
form,  but  as  to  his  internal.     For  the  interiors  of  man  are  re 
cipient  of  heaven,  and  his  exteriors  are  recipient  of  the  world : 
in  proportion,  therefore,  as   his  interiors  receive  heaven,  the 
man  is,  as  to  them,  a  heaven  in  miniature,  formed  after  the 
image  of  heaven  at  large :  but  in  proportion  as  his  interiors  do 
not  thus  receive,  he  is  not  such  a  heaven,  and  such  an  image. 
Still  his  exteriors,  which  receive  the  world,  may  exist  in  a  form 
which  is  according  to  the  order  of  the  world,  possessing  various 
degrees  of  beauty :  for  the  causes  of  external  beauty,  which  is 
that  of  the  body,  are  derived  from  a  person's  parents,  and  from 

(')  That  the  breast,  in  the  Word,  signifies  charity,  nn.  3934,  10,081,  10,087.  That 
the  loins  arid  organs  of  generation,  signify  conjugiul  love,  nn.  3021,  4280,  4462,  5050, 
5051,  5052.  That  the  arms  and  hands  signify  the  power  of  truth,  nn.  878,  3091,  4933— 
4937,  6947,  7205,  10,019.  That  the  feet  signify  the  natural  principle,  nn.  2162,  3147, 
8761,  398?,  4280,  4938 — 4952.  That  the  eye  signifies  the  understanding,  nn.  2701, 
4403— 44S1,  4523^1534,  6923,  9051,  10,569.  That  the  nostrils  signify  perception,  nn. 
3577,  4624,  4625,  4748,  5621,  8286,  10,054,  10,292.  That  the  ears  signify  obedience,  nn. 
2542,  3869,  4523,  4653,  5017,  7216,  8361,  8990,  9311,  9397,  10,061.  Tluit  the  reins  or 
kidneys,  signify  the  examination  and  correction  of  truth,  nn.  5380 — 5386,  10,032. 

(*;  Of  the  correspondence  of  all  the  members  of  the  body  with  the  Grand  Man,  or 
heaven,  generally  and  specifically,  from  experience,  nn.  3021,  3624—3649,  3741—3750, 
3883—3896,  4039— 4055,  4218—4228,  4318—4331,  4403—4421,  4523—4534,  4622—4633, 
4652—4660,  4791—4805,  4931—4953,  5050—5061,  5171—5189,  5377—5396,  5552—5573, 
5711 — 5727,  10,030.  Of  the  influx  of  the  spiritual  world  into  the  natcnd  world,  or  of 
heaven  into  the  world;  and  of  t!-:e  influx  of  the  soul  into  all  things  cf  the  body;  from 
experience,  nn.  60f>3— C058,  6189—6215,  6207— 6327,  ii4rtP— 6495,  6598—6026.  Of  the 
intercourse  between  the  soul  and  body,  from  experience,  nri.  6uo<> — o0..8,  6189— 6215| 
C£  J7— 6327,  6466 — 6495,  6598—6626. 


HEAVE*.  100—102 

his  formation  in  the  womb,  and  it  is  afterwards  preserved  by 
the  common  influx  which  the  body  receives  from  the  world ;  in 
consequence  of  which,  the  form  of  a  person's  natural  man  may 
differ  exceedingly  from  that  of  his  spiritual  man.     The  form  of\ 
/certain  persons,  as  to  their  spirit,  has  sometimes  been  shown/ 
f   me ;  and  in  some,  having  fair  and  handsome  faces,  I  have  seen 
"""it  to  be  deformed,  black,  and  monstrous,  so  that  you  would  pro 
nounce  it  an  image  of  hell,  not  of  heaven ;  whereas  in  some,  not 
outwardly  handsome,  I  have  seen  it  to  be  beautiful,  fair,  and 
like  that  of  an  angel.     The  spirit,  also,  of  a  man,  after  death, 
appears  the  same  as  it  had  been  in  the  body,  while  he  lived,  so 
clothed,  in  the  world. 

v— 100.  But  correspondence  reaches  much  further  than  to  man  ;\ 

/for  there  is  a  correspondence  between  all  the  heavens  respec-  \ 

j  tively.     To  the  third  or  inmost  heaven  corresponds  the  second 

!  or  middle  heaven  ;•  and  to  the  second  or  middle  heaven  corre- 

\sponds  the  first  or  ultimate.    To  the  first  or  ultimate  heaven  also 

correspond  the  forms  of  man's  body,  called  its  members,  organs, 

and  viscera.     Thus  the  corporeal  part  of  man  is  that  in  which 

heaven  ultimately  closes,  and  upon  which,  as  on  its  base,  it  rests. 

But  this  arcanum  will  be  more  largely  explained  elsewhere. 

... •''"101.  But  it  is  most  necessary  to  be  known,  that  all  the  cor 

/respondence  which  any  thing  has   with   heaven,  is  with  the 

^Lord's  Divine  Humanity ;  for  heaven  is  from  Him,  and  He  IS 

neaven,  as  has  been  shown  in  the  Sections  preceding :  for  unless 

the  Divine  Humanity  entered  by  influx  into  all  things  belonging 

to  heaven,  and,  by  correspondences,  into  all  things  belonging  to 

the  world,  there  could  be  no  such  beings  as  either  angels  or 

men.     Hence  it  further  appears,  why  the  Lord  was  made  Man, 

and  clothed  His  Divinity  with  Humanity  from  first  to  la.st :  the 

reason  was,  because  the  Divine  Humanity  from  which  heaven 

subsisted  before  the  coming  of  the  Lord,  was  no  longer  adequate 

to  the  support  of  all  things,  because  man,  who  is  the  base  of  the 

heavens,  fell  away,  and  destroyed  the  order  according  to  which 

they  were  established.     What,  and  of  what  nature  the  Divine 

Humanity  was  which   existed  before  the  Lord's  coming,  and 

what  was  the  state  of  heaven  at  that  time,  may  be  seen  in  the 

extracts  from  the  Arcana  Codestia  referred  to  at  the  end  of  the 

preceding  chapter. 

102.  The  angels  are  amazed  when  they  hear  that  men  are  to 
be  found  who  ascribe  every  thing  to  nature  and  nothing  to  the 
Divine  Being;  and  who  also  believe  that  their  body,  which 
displays  so  many  wonders  of  heavenly  origin,  is  fashioned  by 
nature ;  and  still  more,  that  man's  rational  faculty  also  is  de 
rived  from  the  same  source;  although,  if  they  would  elevate 
their  minds  ever  so  little,  they  might  see  that  such  wonders  are 
derived  from  the  Divine  Being,  and  not  from  nature;  and  that 
nature  was  only  created  to  clothe  what  is  spiritual,  and  to 


103 106  HEAVEN. 


sent  it  in  a  corresponding  form  in  the  ultimate  sphere  of  order. 
Such  persons  they  compare  to  owls,  which  see  in  the  dark,  and 
not  at  all  in  the  light. 


THAT   THERE   IS    A    CORRESPONDENCE    BETWEEN   HEAVEN   A  NT) 
ALL  THINGS  BELONGING  TO  THE  EARTH. 

103.  What  correspondence  is  has  been  explained  in  the  pre 
ceding  Section ;  where  it  also  was  shown  that  all  the  parts  of 
the  animal  body,  both  generally  and  individually,  are  corre 
spondences.     It  follows  in  order  to  show  now,  the.t  all  things 
belonging  to  the  earth,  and  in  general,  all  things  in  the  world, 
are  correspondences. 

104.  All  things  that  belong  to  the  earth  are  divided  into  three 
I  general  kinds,  which  are  called  so  many  kingdoms.     There  is 

the  animal  kingdom,  the  vegetable  kingdom,  and  the  mineral 
kingdom.  The  objects  of  the  animal  kingdom  are  correspond 
ences  in  the  first  degree,  because  they  live :  those  of  the  vege 
table  kingdom  are  correspondences  in  the  second  degree,  be 
cause  they  only  grow  :  and  those  of  the  mineral  kingdom  are 
correspondences  in  the  third  degree,  because  they  do  neither. 
Correspondences  in  the  animal  kingdom  are  animated  creatures 
of  various  kinds,  both  such  as  walk  and  creep  on  the  ground, 
and  such  as  fly  in  the  air;  which  it  is  needless  to  mention  spe 
cifically,  because  they  are  well  known.  Correspondences  in  the 
vegetable  kingdom  are  all  such  things  as  grow  and  flourish  in 
gardens,  woods,  corn-fields,  and  meadows  ;  which,  likewise,  it  18 
unnecessary  to  name  specifically,  because  they  also  are  well 
known.  Correspondences  in  the  mineral  kingdom  are  ail  met 
als,  both  the  more  noble  and  the  more  base,  precious  and  com 
mon  stones,  and  earths  of  various  kinds ;  not  excluding  water. 
Besides  these  products  of  nature,  those  things  also  are  corre 
spondences  which  the  industry  of  man  prepares  or  manu 
factures  from  them  for  his  own  use ;  such  as  food  of  all  kinds, 
garments,  houses,  public  edifices,  and  similar  objects. 

105.  The  objects  which  arf  stationed  above  the  earth,  such  as 
the  sun,  moon,  and  stars ;  also  those  that  are  seen  in  the  atmos 
phere,  such  as  clouds   mists,  rain,  thunder,  and  lightning ;  all 
likewise  are  correspondences.    Those  which  proceed  from  the 
sun,  and  his  presence  or  absence,  as  light  and  shade,  heat  and 
cold,    are    also   correspondences ;    together   with  those   which 
thence  exist  successively ;  like  the  seasons  of  the  year,  which 
are  called  spring,  summer,  autumn,  and  winter;  and  the  times 
of  the  day,  or  morning,  noon,  evening,  and  night. 

106.  In  a  word,  all  things  that  exist  in  nature,  from  its  mi- 
48 


HEAVEN.  107,  108 

nutest  parts  to  its  greatest,  are  correspondences^1)  The  reason 
that  they  are  correspondences  is,  because  the  natural  world, 
with  all  that  belongs  to  it,  derives  its  existence  and  subsistence 
from  the  spiritual  world;  and  both  from  the  Divine  Being. 
Subsistence  is  mentioned  as  well  as  existence,  because  every 
thing  has  its  subsistence  from  the  same  source  as  its  first  exist 
ence,  subsistence  being  perpetual  existence  ;  and  because,  also, 
nothing  can  exist  from  itself,  but  only  from  something  prior  to 
itself,  and  thus,  originally,  from  the  First  Cause ;  from  which, 
therefore,  were  it  to  be  separated,  it  would  utterly  perish,  and 
disappear. 

107.  Every  object  is  a  correspondent,  which  exists  and  sub 
sists  in  nature  from  Divine  Order.     That  which   constitutes 
Divine  Order  is  the  Divine  Good  which  proceeds  from  the 
Lord  :  it  commences  from  Him ;  it  proceeds  from  Him  through 
the  heavens  in  succession  into  the  world,  and  is  there  termina 
ted  in  ultimates.     The  things  which  exist  in  the  world  accord 
ing  to  order  are  correspondences.     All  things  there  exist  ac 
cording  to  order,  when  they  are  good,  and  perfectly  adapted  to 
their  intended  use ;  for  every  thing  good  is  such  according  to  its 
use  :  its  form  has  relation  to  truth,  because  truth  is  the  form  of 
good.     Hence  it  is  that  all  things  in  the  whole  world,  and  par 
taking  of  the  nature  of  the  world,  which  are  in  divine  order, 
have  relation  to  good  and  truth. (^ 

108.  That  all  things  found  in  the  world  exist  from  a  Divine 
Origin,  and  are  clothed  with  natural  elements  so  as  to  exist 
and  perform  their  use  in  that  sphere,  and  thus  to  be  in  corre 
spondence,  is  manifest  from  every  thing  that  is  seen  both  in  the 
animal  and  in  the  vegetable  kingdom.     In   both   are   things 
which  every  one  may  see,  if  he  thinks  from  an  interior  ground, 
are  from  heaven.     To  illustrate  this,  out  of  the  innumerable  in 
stances  that  present  themselves,  a  few  shall  be  mentioned.     To 
begin  with  some  from  the  Animal  Kingdom. 

What  wonderful  knowledge  is,  as  it  were,  inherent  in  every 
animal,  is  known  to  many.  The  bees  know  how  to  gather  honey 
from  flowers,  to  build  cells  of  wax  in  which  to  lay  it  up  in  store, 
and  thus  to  provide  food  for  themselves  and  their  associates 
against  the  coming  winter.  Their  female  lays  her  eggs,  and  the 
others  wait  upon  her,  and  cover  them  up,  to  give  birth  to  a  new 


( ')  That  all  things  which  exist  in  the  world,  and  in  its  three  kingdoms,  correspond 
to  heavenly  things  which  exist  in  heaven;  or  that  the  things  which  exist  in  the  natu 
ral  world  correspond  to  those  which  exist  in  the  spiritual,  nn.  1682,  1831,  2758,  2760 — 
2763,  29S7— 3003,  3213—3227,  3433,  3624—3639,  4044,  4053,  411 -5,  4366,  4939.  5116,  5377, 
5428,  5477,  9280.  Th,*».t  by  correspondences  the  natural  worla  is  conjoined  to  the  spi 
ritual  world,  n.  8615.  That  hence,  universal  nature  is  a  theatre  representative  of  the 
Lord's  kingdom,  nn.  2758,  2999,  3000,  3483,  3518,  4939,  (8848,)  9280. 

(")  That  all  things  in  the  universe,  both  in  heaven  and  in  the  world,  which  exist 
according  to  order,  have  relation  to  good  and  truth,  nn.  2452,  3166,  4390,  4409,  5232, 
7256,  10,122.  And  to  the  conjunction  of  both,  that  they  have  a  real  existence,  n. 
10,555. 

4  49 


108,  109  HEAVEN 

generation.  They  live  under  a  certain  form  of  government 
with  which  all  in  the  hive  are  instinctively  acquainted.  They 
preserve  the  useful  members  of  the  community,  and  turn  out 
the  useless  ones,  depriving  them  of  their  wings'!  Not  to  men 
tion  other  wonderful  tilings  ;  all  which  they  derive  from  heaven, 
on  account  of  their  use ;  for  their  wax  serves  man  for  candles 
in  all  parts  of  the  world,  and  their  honey  sweetens  his  food.' 
What  can  surpass  the  wonders  displayed  in  caterpillars,  which 
are  among  the  lowest  productions  of  the  animal  kingdom  ? 
They  know  how  to  nourish  themselves  with  the  juice  of  the  par 
ticular  kinds  of  leaves  suited  to  their  nature,  and,  after  com 
pleting  this  stage  of  their  existence,  to  wrap  themselves  up  in  a 
covering,  and  deposit  themselves,  as  it  were,  in  a  womb,  and  so 
to  produce  an  offspring  of  their  own  kind.  Some  are  first  meta 
morphosed  into  nymphs  and  chrysalises,  spin  a  ball  of  thread, 
and,  when  their  toil  is  ended,  are  adorned  with  a  different  body, 
are  decorated  with  wings,  fly  in  the  air  as  in  their  proper  heaven, 
celebrate  their  marriages,  lay  their  eggs,  and  provide  for  them 
selves  a  posterity.  Besides  these  specific  instances,  all  the  fowls 
of  the  air  in  general  know  the  food  proper  for  their  nourishment, 
and  not  only  what  it  is,  but  also  where  it  is  to  be  found ;  they 
know  how  to  form  their  nests,  every  species  in  a  mode  peculiar 
to  itself,  to  lay  their  eggs  in  them,  to  sit  on  them,  to  hatch  their 
young,  to  nourish  them,  and  when  to  drive  them  away  to  take 
care  of  themselves.  They  also  know  what  enemies  they  have 
to  shun,  and  what  friends  to  associate  with  ;  and  all  from  their 
very  infancy.  Not  to  mention  the  wonders  observable  in  their 
eggs  themselves,  in  which  are  prepared,  and  arranged  in  due 
order,  all  things  that  are  requisite  for  the  formation  and  nourish 
ment  of  the  embryo  chick.  With  innumerable  things  besides. 
What  person  who  thinks  from  any  degree  of  rational  wisdom 
will  ever  pretend  to  say,  that  such  instincts  can  proceed  from 
any  other  origin  than  the  spiritual  world,  to  which  the  natural 
world  serves  for  clothing  what  thence  proceeds  with  a  body,  or 
for  presenting  in  effect,  that  which  is  spiritual  in  its  cause? 
The  reason  that  the  animals  of  the  earth,  and  the  fowls  of  the 
air,  come  into  all  this  knowledge  by  birth,  whereas  man  does 
not,  whose  nature,  nevertheless,  is  so  much  superior  to  theirs,  is, 
because  animals  exist  in  the  order  of  their  life,  and  have  not 
been  able  to  destroy  that  which  is  in  them  from  the  spiritual 
world,  because  they  have  no  rational  faculty.  But  with  man, 
who  thinks  from  the  spiritual  world,  it  is  different.  Because  he 
has  perverted  in  himself  what  he  receives  thence  by  a  life  con 
trary  to  order,  which  his  rational  faculty  favors,  he  cannot  but 
be  born  into  mere  ignorance  ;  whence  he  is  afterwards  to  be 
brought  back,  by  divine  means,  into  the  order  of  heaven. 

109.  How  the  objects  that  are  found  in  the  Vegetable  King 
dom  exist  in  correspondence,  may  appear  from  many  particulars. 
50 


HEAVEN.  109,  110 

As,  for  instance,  that  such  minute  seeds  grow  into  trees,  which 
put  forth  leaves,  produce  blossoms,  and  at  last  fruit,  in  which 
they  deposit  new  seeds ;  and  that  these  effects  take  place  suc 
cessively,  and  at  last  exist  together  in  such  admirable  order,  as 
is  impossible  to  be  described  in  few  words.  It  would  require 
volumes  to  do  it  justice ;  and  still  the  interior  arcana,  which  are 
in  nearer  connection  with  their  uses,  are  such  as  science  can 
never  exhaust.  Since  these  things  also  proceed  from  the  spirit 
ual  world,  or  from  heaven,  which  is  in  the  form  of  a  man  (as 
shown  above  in  its  proper  Section),  every  individual  thing  in 
that  kingdom  has  also  a  certain  relation  to  something  that  be 
longs  to  man ;  a  fact  which  is  known  to  some  of  the  learned. 
That  all  things  which  exist  in  that  kingdom  also  are  correspond 
ences,  has  been  made  evident  to  me  by  much  experience.  For 
when  I  have  been  in  gardens,  and  have  noticed  the  trees,  fruits, 
flowers,  and  herbs,  I  have  often  perceived  their  correspondences 
in  heaven,  and  have  conversed  with  those  in  and  about  whom 
those  correspondences  existed,  and  have  been  instructed  respect 
ing  whence  they  were  and  what  was  their  quality. 

110.  But  to  know  the  spiritual  things  in  heaven  to  which  the 
natural  things  in  the  world  correspond,  is  at  this  day  possible  to 
none  except  by  instruction  from  heaven ;  because  the  science 
of  correspondences  is  at  this  day  utterly  lost.  I  will,  however, 
illustrate  what  is,  the  nature  of  the  correspondence  betweei 
spiritual  things  and  natural,  by  some  examples. 
>^  The  animals  of  the  earth,  in  general,  correspond  to  affections, 
the  tame  and  useful  animals  corresponding  to  good  affections, 
vand  the  fierce  and  useless  kinds  to  evil  affections.  In  particular, 
oxen  and  bullocks  correspond  to  the  affections  of  the  natural 
mind ;  sheep  and  lambs  to  the  affections  of  the  spiritual  mind ; 
and  birds  or  winged  creatures,  according  to  their  species,  corre 
spond  to  the  intellectual  faculties  and  exercises  of  both  minds^3) 
Hence  it  is  that  various  animals,  as  oxen,  bullocks,  rams,  sheep, 
she-goats,  he-goats,  and  male  and  female  lambs,  also  pigeons 
and  doves,  were  employed  in  the  Israelitish  Church,  which  was 
a  representative  one,  for  holy  uses,  it  being  of  them  that  the 
sacrifices  and  burnt-offerings  consisted ;  for  when  so  employed, 
they  corresponded  to  certain  spiritual  things,  and  were  under 
stood  in  heaven  according  to  their  correspondences.  Animals, 
also,  according  to  their  genera  and  species,  actually  are  affec 
tions  ;  the  reason  of  which  is,  because  they  live ;  and  nothing 

{*)  That  animals,  from  correspondence,  signify  affections,  the  tame  and  useful 
animals  good  affections,  and  the  savage  and  useless  ones  evil  affections,  nn.  45,  46, 
142,  148,  246,  714,  715,  719,  2179,  2180,  3519,  9280:  illustrated  by  experience  from  the 
spiritual  world,  nn.  3218,  5193,  9090.  Of  the  influx  of  the  spiritual  world  into  the 
lives  of  beasts,  nn.  1633,  3646.  That  oxen  and  bullocks,  from  correspondence,  signify 
the  affections  of  the  natural  mind,  nn.  2180,  2566,  9391,  10,132,  10,407.  What  sheep 
signify,  nn.  4169,  4809.  What  lambs,  nn.  3994,  10,132.  That  winged  animals  signify 
things  intellectual,  nn.  40,  745,  776,  778,  866,  988,  991,  5149,  7441 ;  with  a  variety  ac 
cording  to  their  genera  and  species  ;  from  experience  from  the  spiritual  world,  n.  8219. 

51 


110,    111  HEAVEN. 

can  have  life,  except  from  affection,  and  according  to  it.  Hence, 
likewise,  it  is,  that  every  animal  possesses  an  innate  knowledge 
according  to  the  affection  of  its  life.  Man,  too,  as  to  his  natural 
man,  is  like  the  animals  ;  wherefore,  also,  it  is  usual  to  compare 
him  to  them  in  common  discourse.  Thus  a  man  of  mild  dis 
position  is  called  a  sheep  or  a  lamb ;  a  man  of  rough  or  fierce 
temper  is  called  a  bear  or  a  wolf;  a  crafty  person  is  termed  a 
fox  or  a  snake ;  and  so  in  other  instances. 

111.  There  is  a  similar  correspondence  with  the  objects  of  the 
vegetable  kingdom.  A  garden  in  general  corresponds  to  heaven 
as  to  intelligence  and  wisdom ;  wherefore  heaven  is  called  (in 
the  Word)  the  garden  of  God,  and  paradise(4),  and  is  also 
named  by  man,  the  heavenly  paradise.  Trees,  according  to 
their  species,  correspond  to  perceptions  and  knowledges  of  good 
and  truth,  from  which  are  procured  intelligence  and  wisdom. 
Therefore  it  was  that  the  ancients,  who  were  skilled  in  the  sci 
ence  of  correspondences,  celebrated  their  sacred  worship  in 
groves(6) ;  and  hence  it  is  that,  in  the  "Word,  trees  are  so  often 
mentioned,  and  heaven,  the  church,  and  man,  are  compared  to 
them,  as  to  the  vine,  the  olive-tree,  the  cedar,  and  others ;  and 
good  works  are  compared  to  fruits.  The  various  kinds  of  food, 
also,  which  are  obtained  from  them,  especially  those  from  grain, 
correspond  to  affections  of  good  and  truth,  because  these  sus 
tain  man's  spiritual  life,  as  earthly  food  sustains  his  natural 
life(6).  Hence  bread,  in  general,  corresponds  to  the  affection 
of  all  good,  because  it  supports  life  better  than  other  aliments ; 
and  because  by  bread  is  meant  all  food  whatever.  On  account 
of  this  correspondence,  also,  the  Lord  calls  Himself  the  bread 
of  life ;  and  for  the  same  reason  loaves  were  applied  to  a  sacred 
use  in  the  Israelitish  Church,  being  placed  upon  the  table  in 
the  tabernacle  and  called  the  shew-bread :  and  hence,  likewise, 
all  the  divine  worship  performed  by  sacrifices  and  burnt-offer 
ings,  was  called  bread.  On  account,  also,  of  this  correspond 
ence,  the  most  holy  solemnity  of  worship  in  the  Christian 
Church  is  the  holy  supper,  the  elements  used  in  which  are 
bread  and  wine(7).  From  these  few  examples  the  nature  of 
correspondence  may  be  seen. 

(4)  That  a  garden  and  a  paradise,  from  correspondence,  signify  intelligence  and  wia- 
dom,  nn.  100,  108;  from  experience,  n.  8220.  That  all  things  which  correspond,  sig 
nify  also  the  same  things  in  the  Word,  nn.  2896,  2987,  2989,  2990,  2991,  8002,  3225. 

(*)  That  trees  signify  perceptions  and  knowledges,  nn.  103,  2163,  2682,  2722,  2972, 
7(592.  That  therefore  the  ancients  celebrated  divine  worship  in  groves  under  trees, 
according  to  their  correspondences,  nn.  2722,  4552.  Of  the  influx  of  heaven  into  the 
subjects  of  the  vegetable  kingdom,  as  into  trees  and  plants,  n.  3648. 

(*)  That  meats,  from  correspondence,  signify  such  things  as  nourish  spiritual  life, 
nn.  8114,  4459,  4792,  4976,  5147,  5293,  5340,  5342,  5410,  5426,  5576,  5582,  5588,  5655, 
5915,  6277,  8562,  9003. 

(')  Thnt  bread  signifies  all  the  good  which  nourishei  the  spiritual  life  of  man,  nn. 
2165,  2177,  3478,  3735,  3813,  4211,  4217,  4735,  4976,  9323,  9545,  10,686.  That  the 
bread,  which  was  on  the  table  in  the  tabernacle,  had  a  like  signification,  nn.  3478, 
9545.  That  the  sacrifice  in  general  were  called  bread,  n.  2165.  That  bread  involvei 

.52 


HEAVEN.  112,  113 

112.  How  conjunction  between  heaven  and  the  world  is  ef- 
(  fected  by  correspondences,  shall  also  be  briefly  explained. 

The  Lord's  kingdom  is  a  kingdom  of  ends,  which  are  uses;  or, 
what  amounts  to  the  same,  is  a  kingdom  of  uses,  which  are 
ends.  On  this  account,  the  universe  was  so  created  and  formed 
by  the  Divine  Being,  as  that  uses  might  everywhere  be  invest 
ed  with  such  coverings,  as  to  be  presented  in  act  or  effect,  first, 
in  heaven,  and  afterwards,  in  the  world ;  and  should  thus  be 
manifested  by  degrees,  and  in  succession,  even  to  the  ultimates 
of  nature.  It  hence  is  evident,  that  the  correspondence  between 
natural  things  and  spiritual,  or  between  the  world  and  heaven, 
exists  through  uses,  and  that  uses  are  what  conjoin  them  ;  also, 
that  the  forms  with  which  uses  are  clothed,  are  correspondences, 
and  mediums  of  conjunction,  so  far  as  they  are  forms  of  uses. 

/In  the  natural  world,  and  its  three  kingdoms,  all  things  thafa 
exist  according  to  divine  order  are  forms  of  uses,  or  are  effects* 

\  formed  from  use  for  use;  and  thus  they  all  are  correspondences./ 
In  man,  however,  so  far  as  he  lives  according  to  divine  order, 
thus  in  the  love  of  the  Lord  and  his  neighbor,  his  actions  are 
uses  in  form,  and  are  correspondences,  by  which  he  is  conjoined 
with  heaven.  To  love  the  Lord  and  the  neighbor  is,  in  general, 
to  perform  uses.(H)  It  is  to  be  observed,  further,  that  man  is 
the  being  through  whom  the  natural  w^orld  is  conjoined  with 
the  spiritual,  or  that  he  is  the  medium  of  such  conjunction. 
For  both  the  natural  world  and  the  spiritual  world  exist  in 
him  (see  above,  n.  57) :  wherefore,  so  far  as  he  is  a  spiritual 
man,  he  is  a  medium  of  such  conjunction;  but  so  far  as  he  is 
only  a  natural  man,  and  not  also  a  spiritual  man,  he  is  not  such 
a  medium.  But,  nevertheless,  the  Divine  influx  continues  to 
flow  into  the  world,  independently  of  the  mediation  of  man, 
and  even  into  the  elements  appertaining  to  him  which  are  de 
rived  from  the  world ;  but  not  into  his  rational  faculty. 

113.  As  all  things  that  exist  according  to  divine  order  corre 
spond  to  heaven,  so  all  things  that  exist  in  contrariety  to  divine 
order  correspond  to  hell.    All  those  which  correspond  to  heaven, 

all  food,  n.  2165.     Thus  that  it  signifies  all  food,  celestial  and  spiritual,  nn.  276,  680, 
2165,  2177,  3478,  6118,  8410. 

(8)  That  all  good  has  its  delight  from  uses,  and  according  to  uses,  and  likewise  its 
quality ;  hence,  such  as  the  use  is,  such  the  good,  nn.  3049,  4984,  7038.  That  angelic 
life  consists  in  the  goods  of  love  and  of  charity,  thus  in  performing  uses,  n.  454.  That 
nothing  is  regarded  by  the  Lord,  and  thence  by  the  angels,  but  "the  ends,  which  are 
uses,  appertaining  to  man,  nn.  1317,  1645,  5949.  That  the  kingdom  of  the  Lord  is  a 
kingdom  of  uses,  thus  of  ends,  nn.  454,  696,  1103,  3645,  4054,  7038.  That  to  serve 
the  Lord  is  to  perform  uses,  n.  7038.  That  all  things  in  man,  to  every  particular, 
are  formed  for  use,  nn.  (3565,)  4104,  5189,  9297  ;  and  that  they  are  formed  from  use; 
thus,  that  use  is  prior  to  the  organic  forms  in  man  by  which  use  is  effected,  because 
"ase  exists  from  the  influx  of  the  Lord  through  heaven,  nn.  4223,  4i/26.  That  the  in 
teriors  t>f  man  also,  which  belong  to  his  mind,  as  he  grows  up  to  maturity,  are  formed 
from  use  and  for  use,  nn.  1964,  6815,  9297.  That  hence,  man  is  of  such  a  quality  as  are 
the  uses  appertaining  to  him,  nn.  1568,  3570,  4054,  6571,  6935,  6938,  10,284.  Tliat  uses 
are  the  ends,  for  the  sake  of  which  the  actions  are  performed,  nn.  3565,  4054,  4104, 
«S15.  That  use  is  the  first  and  last,  thus  the  all  of  man,  n.  1964. 

53 


114,  115  HEAVEN. 

have  relation  to  good  and  truth ;  but  those  which  coi  res  pond  to 
hell,  have  relation  to  evil  and  falsity. 

114.  Something  shall  now  be  offered  respecting  the  science  of 
correspondences,  and  its  use. 

It  has  been  stated  above,  that  the  spiritual  world,  which  ia 
heaven,  is  conjoined  with  the  natural  world  by  correspondences ; 
by  which,  therefore,  man  has  communication  with  heaven.  For 
the  angels  of  heaven  do  not  think  from  natural  things,  as  man 
does :  wherefore,  when  man  is  grounded  in  the  science  of  cor 
respondences,  he  may  be  in  consort  with  the  angels  as  to  the 
thoughts  of  his  mind,  and  so  be  conjoined  with  them  as  to  his 
spiritual  or  internal  man.  In  order  that  there  might  exist  a 
conjunction  between  heaven  and  man,  the  Word  was  written  by 
pure  correspondences.  All  its  contents,  to  the  most  minute  par 
ticulars,  are  in  such  correspondence  :(9)  wherefore,  if  man  were 
skilled  in  the  science  of  correspondences,  he  would  understand 
the  Word  as  to  its  spiritual  sense,  and  would  thence  be  enabled 
to  obtain  a  knowledge  of  arcana,  of  which  nothing  is  to  be  seen 
in  the  literal  sense.  For,  in  the  Word,  there  is  both  a  literal 
sense  and  a  spiritual  sense.  The  literal  sense  is  composed  of 
such  ideas  as  exist  in  the  world,  but  the  spiritual  sense  of  such 
as  exist  in  heaven:  and  since  the  conjunction  between  heaven 
and  the  world  is  the  result  of  correspondences,  therefore  a  Word 
was  given  of  such  a  kind,  as  that  every  particular  contained  in 
it,  even  to  the  minutest  iota,  should  have  its  correspondence^10) 

115.  I  have  been  instructed  from  heaven,  that  the  most  an 
cient  natives  of  our  earth,  who  were  celestial  men,  thought  from 
correspondences  themselves,  and  that  the  natural  objects  of  the 
world,  which  they  had  before  their  eyes,  served  them  as  me 
diums  for  such  contemplations ;   and  that,  as  being  of  such  a 
character,  they  enjoyed  consociation  with  the  angels,  and  held 
conversation  with  them ;  so  that,  through  them,  heaven  was  con 
joined   with   the   world.     On   this    account,  that    period    was 
called  the  golden  age ;  respecting  which  it  is  related  by  ancient 
writers,  that  the  inhabitants  of  heaven  then  dwelt  with  men, 
and  conversed  with  them  familiarly,  as  friends  with  their  friends. 
But  after  those  times,  another  race  arose,  who,  as  I  have  been 
informed,  did  not  think  from  correspondences  themselves,  but 
from  the  science  of  correspondences ;  and  that  then  also  existed 
a  conjunction  of  heaven  with  man,  but  not  of  so  intimate  a  kind. 
The  period  when  these  flourished  was  called  the  silver  age.    An 
other  race  still  succeeded,  who  possessed,  indeed,  a  knowledge 
of  correspondences,  but  did  not  think  from  the  science  of  them, 

(*)  That  the  Word  was  written  by  pure  correspondences,  n.  8015.  That  by  th« 
Word,  man  has  conjunction  with  heaven,  nn.  2899,  6943,  9396,  9400,  9401,  10,375, 
10,452. 

(")  Respecting  the  spiritual  sense  of  the  Word,  see  the  small  work  on  the  White 
Horse  mentioned  in  the  Apocalypse  (now  printed  at  the  end  of  the  Doctrine  of  tk» 
Sfao  Jerusalem  respecting  the  Sacred  Scripture). 
54: 


HEAVEN.  116,  117 

by  reason  that  they  were  only  grounded  in  natural  good,  and 
not  in  the  spiritual,  like  their  predecessors.  The  period  of  these 
was  called  the  age  of  brass  (or  copper).  After  these  ages  had 
passed  away,  man,  I  have  been  instructed,  became,  in  succes 
sion,  external,  and  at  last  corporeal ;  and  that  then  the  science 
of  correspondences  became  utterly  extinct,  and  with  it,  knowl 
edge  respecting  heaven,  and  most  things  belonging  to  it.  Their 
naming  those  ages  from  gold,  silver,  and  brass  (or  copper), (") 
also  had  its  ground  in  correspondence  ;  for  gold,  by  correspond 
ence,  signifies  celestial  good,  being  the  good  in  which  the  most 
ancient  "race  were  grounded;  but  silver  signifies  spiritual  good, 
being  that  which  formed  the  character  of  the  ancients  who  suc 
ceeded  them:  brass  (or  copper)  signifies  natural  good,  being 
that  of  their  next  posterity.  But  iron,  from  which  the  last  age 
took  its  name,  signifies  hard  truth  without  good. 


OF  THE  SUN  IX  HEAVEN. 

116.  In  heaven,  the  sun  of  this  world  is  not  to  be  seen,  nor 
any  thing  which  thence  exists,  the  whole  of  which  is  natural. 
For  nature  commences  from  that  sun,  and  whatever  it  produces 
is  denominated  natural.     But  that  which  is  spiritual,  in  the 
sphere  of  which  heaven  exists,  is  above  nature,  and  is  entirely 
distinct  from  that  which  is  natural ;  nor  is  there  any  communi 
cation  between  them,  except  by  correspondences.     The  nature 
of  the  distinction  between  them   may  be  comprehended  from 
what  was  delivered  above  respecting  'degrees  (n.  38) ;  and  the 
nature  of  the  communication  between  them,  from  what  is  stated 
in  the  two  preceding  Sections  respecting  correspondences. 

117.  But  although  the  sun  of  this  world  is  not  seen  in  heaven, 
nor  any  thing  which  exists  from  it ;  it  nevertheless  is  true,  that 
in  heaven  there  is  a  sun,  that  there  is  light,  that  there  is  heat, 
and  all  things  that   are  seen  in  the  world,  with  innumerable 
others :  only,  they  are  not   from  the  same  origin :  for  all  the 
things  which  exist  in  heaven  are  spiritual,  whereas  those  in  the 
world  are  natural.     The  sun  of  heaven  is  the  Lord,*  the  light 

(u)  That  gold,  from  correspondence,  signifies  celestial  good,  mi.  113,  1551,  1552, 
5658,  6914,  6917,  9510,  9874,  9881.  That  silver  signifies  spiritual  good,  or  truth  from 
a  celestial  origin,  nn.  1551,  1552,  2954,  5658.  That  copper  signifies  natural  good,  nn. 
425,  1551.  That  iron  signifies  truth  in  the  ultimate  of  order,  mi.  425,  426. 

*  This  statement  is  not  to  be  understood  too  strictly,  as  if  the  Lord  Himself  were 
that  sun.  It  has  been  shown  above,  in  a  particular  Sectioa  (nn.  78 — 86),  that  heaven 
Is  in  the  form  of  a  man,  because  the  Lord  is  in  that  form,  or  because  "  God  is  a  Man" 
(n.  85)  :  and  it  is  stated  below  (n.  121)^  that  "  the  Lord  in  person  is  encompassed  with 
tfo  «««,"  thus,  is  not  that  sun  Himself.  As  to  suppose  this  would  be  a  dangerous 
error,  the  Author  sometimes  cautions  the  reader  against  falling  into  it;  as  in  the  fol 
lowing  passage  :  "  He  Himself  is  not  that  sun ;  but  divine  love  and  divine  wisdom, 
in  their  proximate  emanation  from  Him.  and  round  about  Him,  appear  as  a  sun  before 

55 


117,  118  HEAVEN. 

there  is  Divine  Truth,  and  the  heat  there  is  Divine  Good,  which 
proceed  from  the  Lord  as  a  sun.  It  is  from  that  origin  that  all 
tilings  proceed  which  exist  and  appear  in  heaven.  But  the  light 
and  heat,  with  the  things  thence  existing,  in  heaven,  will  be 
treated  of  in  the  following  Sections ;  this  Section  shall  be  de 
voted  to  the  sun  which  there  shines.  The  reason  that  the  Lord 
appears  in  heaven  as  a  sun,  is,  because  it  is  from  Divine  Love 
that  all  spiritual  things  exist,  and,  by  means  of  the  sun  of  the 
natural  world,  all  natural  things  likewise.  It  is  that  Love  which 
shines  as  a  sun. 

118.  That  the  Lord  actually  appears  in  heaven  as  a  sun, 
has  not  only  been  told  me  by  the  angels,  but  it  has  also, 
sometimes,  been  granted  me  to  see.  What,  therefore,  I  have 
heard  and  seen  of  the  Lord  as  a  sun,  I  will  here  briefly  de 
scribe. 

The  Lord  appears  as  a  sun,  not  in  heaven,  but  far  above  the 
heavens ;  nor  yet  over  head,  or  in  the  zenith,  but  before  the 
faces  of  the  angels,  in  a  medium  altitude.  He  appears  at  a 
great  distance,  in  two  situations,  one  before  the  right  eye,  and 
the  other  before  the  left.  Before  the  right  eye,  He  appears  ex 
actly  like  a  sun,  as  if  of  the  same  sort  of  fire,  and  of  the  same 
magnitude,  as  the  sun  of  this  world :  but  before  the  left  eye  He 
does  not  appear  as  a  sun,  but  as  a  moon,  of  similar  but  more 
brilliant  whiteness,  and  of  similar  magnitude,  with  the  moon  of 
our  earth  ;*  only  it  appears  surrounded  with  many  smaller 
moons,  as  it  were,  each  of  which  is  similarly  white  and  brilliant. 
The  reason  that  the  Lord  appears,  with  this  difference,  in  two 
situations,  is,  because  He  appears  to  every  one  according  to  the 
nature  of  the  party's  reception  of  Him,  thus  differently  to  those 
who  receive  Him  in  the  good  of  love  and  to  those  who  receive 
Him  in  the  good  of  faith.  To  those  who  receive  Him  in  the 
good  of  love,  He  appears  as  a  sun,  fiery  and  flaming,  according 
to  their  reception.  These  are  the  subjects  of  His  celestial  king 
dom.  But  to  those  who  receive  Him  in  the  good  of  faith,  He 
appears  as  a  moon,  white  and  brilliant,  according  to  their  re. 

the  angels.  Himself,  in  the  sun,  is  a  Man,  our  Lord  Jesus  Christ,  both  with  respect 
to  the  all-originating  Divinity,  and  with  respect  to  the  Divine  II  u  inanity. "— (7Vu« 
CJiristian  Religion,  n.  25). — N. 

*  It  is  not  to  be  supposed,  from  what  is  here  said,  that  the  Lord  appears  both  as  a 
sun  and  as  a  moon  to  the  same  angels ;  still  less  that,  as  a  moon,  he  appears  not  more 
bright  than  the  moon  in  the  world.  The  two  appearances  are  described  as  those  of  a 
gun  and  moon  respectively,  because  they  bear  the  same  relation  to  each  other  as  do 
those  two  natural  luminaries;  but,  in  reality,  to  those  by  whom  the  Lord  is  said  to  be 
seen  as  a  moon,  that  moon  is  their  sun,  and  is  so  denominated  by  the  author  in  somo 
of  his  other  works.  To  the  angels  of  the  celestial  kingdom,  the  Lord  appears  as  a 
sun,  of  a  glowing  brightness,  of  which  no  conception  can  be  formed  by  our  natural 
ideas;  and  it  is  seen  t>y  them  rather  towards  the  right,  or  before  the  right  eye:  and 
to  the  angels  of  the  spiritual  kingdom  he  also  appears  as  a  sun,  far  exceeding  in  radi 
ance  the  sun  of  this  world,  though,  compared  to  the  sun  seen  by  the  celestial  angels, 
this  sun  is  onlv  as  a  moon;  and  it  appears  rather  towards  the  left,  or  before  the  left 
eye  of  those  who  behold  it.  With  this  explanation  in  the  mind,  all  that  is  said  above, 
and  ii  what  follows,  will  be  easily  understood. — N. 

56 


HEAVEN.  118,    119 

ccption.  These  are  the  subjects  of  His  spiritual  kingdom.^) 
The  reason  is,  because  the  good  of  love  corresponds  to  tire, 
whence  fire,  in  the  spiritual  sense,  is  love ;  and  ^the  good  of 
faith  corresponds  to  light,  and  light,  also,  in  the  spiritual  sense, 
is  faith. (2)  The  reason  that  He  appears  before  their  eyes,  is, 
because  the  interiors,  which  belong  to  the  mind,  see  through  the 
eyes ;  from  the  good  of  love  through  the  right  eye,  and  from 
the  good  of  faith  through  the  left.(3)  For  all  things  that  are  on 
the  right  side,  both  in  angels  and  men,  correspond  to  the  good 
from  which  proceeds  truth  ;  and  those  on  the  left,  to  truth  which 
is  derived  from  good.(4)  The  good  of  faith  is,  in  its  essence, 
truth  derived  from  good. 

119.  It  is  on  this  account,  that,  in  the  Word,  the  Lord,  with 
respect  to  love,  is  compared  to  the  sun,  and  with  respect  to  faith, 
to  the  moon ;  and  also  that  love,  derived  from  the  Lord  and 
directed  to  Him,  is  signified  by  the  sun,  and  faith,  similarly  de 
rived  and  directed,  by  the  moon ;  as  in  these  places  :  "  The  light 
of  the  moon  shall  be  as  the  light  of  the  sun,  and  the  light  of  the 
sun  shall  be  seven-fold,  as  the  light  of  seven  days". — (Isa.  xxx.  26.) 
"  When  I  shall  put  thee  out,  I  will  cover  the  heaven,  and  make 
the  stars  thereof  dark :  I  will  cover  the  sun  with  a  cloud,  and 
the  moon  shall  not  give  her  light.  All  the  bright  lights  of  heav 
en  will  I  make  dark  over  thee,  and  set  darkness  upon  thy  land" — 
(Ezek.  xxxii.  Y,  8.)  "  The  sun  shall  be  darkened  in  his  going 
forth,  and  the  moon  shall  not  cause  her  light  to  shine" — (Isa. 
xiii.  10.)  "  The  sun  and  moon  shall  be  dark,  and  the  stars  shall 
withdraw  their  shining. — The  sun  shall  be  turned  into  darkness, 
and  the  moon  into  blood." — (Joel  ii.  10,  31 ;  iv.  15.)  "  The  sun 
became  black  as  sackcloth  of  hair,  and  the  moon  became  as  blood : 
and  the  stars  of  heaven  fell  into  the  earth." — (Rev.  vi.  12,  13.) 
"  Immediately  after  the  tribulation  of  those  days,  the  sun  shall 
be  darkened,  and  the  moon  shall  not  give  her  light,  and  the  stars 
shall  fall  from  heaven" — (Matt.  xxiv.  29.)  And  in  other  places. 

(*)  That  the  Lord  appears  in  heaven  as  a  sun,  and  that  He  is  the  sun  of  heaven,  nn. 
1053,  $636,  3643,  4060.  That  the  Lord  appears  to  those  who  dwell  in  the  celestial 
kingdom,  where  love  to  Him  is  the  ruling  love,  as  a  sun,  and  to  those  who  dwell  in, 
the  spiritual  kingdom,  where  charity  towards  the  neighbor  and  faith  bear  rule,  as  a 
moon,  nn.  1521,  1529,  1530,  1531,  1837,  4060.  That  the  Lord,  as  a  sun,  appears  at  a 
middle  altitude  before  the  right  eye,  and  as  a  moon,  before  the  left  eye,  nn.  1053, 
1521,  1529,  1530,  1531,  3636,  3643,  4321,  5097,  7078,  7083,  7173,  7270,  8812, 10,809.  That 
the  Lord  has  been  seen  as  a  sun  and  as  a  moon  by  me,  nn.  1531,  7173.  That  the 
Lord's  Essential  Divinity  is  far  above  His  Divine  Sphere  in  heaven,  nn.  7270,  8760. 

(a)  That  fire,  in  the  Word,  signifies  love  in  each  sense,  nn.  934,  4906,  5215.  That 
eacred  or  heavenly  tire  signifies  divine  love,  nn.  934,  6314,  6S32.  That  infernal  fire  sig 
nifies  the  love  of  self  and  of  the  world,  and  every  concupiscence  which  belongs  to  those 
loves,  nn.  1861,  5071,  6314,  6832,  7575,  10,747.  That  love  is  the  fire  of  life,  and  that 
the  life  itself  is  actually  thence  derived,  nn.  4906,  5071,  6032,  6314.  That  light  sig 
nifies  the  truth  of  fuith,  nn.  (3395,)  3485,  3636,  3643,  3993,  4302,  4413,  4415,  9548,  9684. 

(*)  That  the  sight  of  the  left  eye  corresponds  to  the  truths  of  faith,  and  that  the  sight 
of  the  right  eye  corresponds  to  their  goods,  nn.  4410,  69;so. 

(*)  That  the  parts  and  things  which  are  on  a  man's  right  side  have  reference  to  good 
from  which  truth  is  derived  ;  and  that  the  parts  and  things  on  the  left  side  have  refer 
ence  to  truth  derived  from  good,  nn.  9495,  9604. 

5T 


120,  121  HEAVEN. 

In  these  passages,  by  the  sun  is  signified  love,  by  the  moon, 
faith,  and  by  the  stars,  the  knowledges  of  good  and  truth  ;(5) 
which  are  said  to  be  darkened,  to  lose  their  light,  and  to  fall 
from  heaven,  when  they  exist  no  longer.  That  the  Lord  is  seen 
in  heaven  as  a  sun,  is  also  evident  from  His  appearance  when 
He  was  transfigured  before  Peter,  James,  and  John ;  on  which 
occasion  it  is  related,  that  "  His  face  did  shine  as  the  sun" 
(Matt.  xvii.  2).  When  the  Lord  was  thus  seen  by  those  disciples, 
they  were  withdrawn  from  the  body,  and  were  in  the  light  of 
heaven.  Hence  it  was,  that  the  ancients,  who  belonged  to  the 
representative  church,  when  in  divine  worship,  turned  their  faces 
towards  the  sun  in  the  east :  and  it  is  from  them  that  the  custom 
IB  derived  of  building  churches  with  eastern  aspect. 

120.  How  immense,  and  of  what  nature  the  Divine  Love  is, 
may  be  inferred  from  comparing  it  with  the  sun  of  this  world. 
From  such  comparison  it  will  be  seen,  that  it  is  of  the  most 
ardent  description :  in  reality,  if  you  can  believe  the  assertion, 
its  ardency  is  much  greater  than  the  heat  of  that  sun.     On  this 
account,  the  Lord,  as  a  sun,  does  not  flow  into  heaven  immedi 
ately,  but  the  ardency  of  His  love  is  tempered,  by  degrees,  in 
the  way.     The  tempering  mediums  appear  like  radiant  belts 
around  the  sun ;  in  addition  to  which,  the  angels  are  veiled  over 
with  a  thin  suitable  cloud,  that  they  may  not  be  injured  by  the 
influx.(6)     Thus,  also,  the  heavens  are  situated  at  distances  from 
the  sun  proportioned  to  the  angels'  capacities  of  reception.     The 
superior  heavens,  being  grounded  in  the  good  of  love,  are  near 
est  to  the  Lord  as  a  sun :  and  the  inferior  heavens,  being  in  the 
good  of  faith,  are  more  remote  from  that  sun  :  but  they  who  are 
grounded  in  no  good  at  all,  like  the  inhabitants  of  hell,  are  very 
remote  indeed,  and  this  in  proportion  to  the  degree  of  their  op 
position  to  good.(7) 

121.  When,  however,  the  Lord  appears  in  heaven,  which 
often  occurs,  he  does  not  appear  clothed  with  the  sun,  but  in  an 
angelic  form,  distinguished  from  the  angels  by  the  Divinity 
which  is  translucent  from  his  countenance.     For  He  is  not  there 


(6)  That  constellations  and  stars,  in  the  Word,  signify  the  knowledges  of  good  and 
truth,  nn.  2495,  2849,  4697. 

(6)  The  nature  and  degree  of  the  divine  love  of  the  Lord  illustrated  by  comparison 
with  the  fire  of  the  sun  of  the  world,  nn.  6834,  (6844,)  6849.    That  the  divine  love  of 
the  Lord  is  love  towards  all  the  human  race,  desiring  to  save  them,  nn.  1820,  1865, 
2253,  6872.    That  the  love  proximately  proceeding  from  the  fire  of  the  Lord's  love  does 
not  enter  heaven,  but  that  it  appears  around  the  sun  as  radiant  belts,  n.  7270.    That 
the  angels  also  are  veiled  with  a  thin  corresponding  cloud,  lest  they  should  suffer  injury 
from  the  influx  of  burning  love,  n.  6849. 

(7)  That  the  presence  of  trie  Lord  with  the  angels  is  according  to  their  reception  ol 
the  good  of  love  and  of  faith  from  Him,  nn.  904,  4198,  4320,  6280,  6832,  7042,  8819, 
9680,  9682,  9683,  10,106,  10,811.     That  the  Lord  appears  to  every  one  according  to  His 
quality,  nn.  1861,  3235,  4198,  4206.     That  the  hells  are  remote  from  the  heavens  in 
consequence  of  their  inhabitants  not  being  able  to  bear  the  presence  of  divine  love 
from  the  Lord,  nn.  4299,  7519,  7738,  7989,  (8157,)  8306,  9327.     That  hence  the  hella 
are  most  remote  from  the  heavens,  and  that  this  remoteness  is  the  great  gulf  nn. 
9346,  10,187. 

58 


HEAVEN.  122,    123 

in  person, — the  Lord,  in  person,  being  always  encompassed  with 
the  sun;  bat  He  is  in  the  presence  of  the  angels  by  aspect. 
For  it  is  common,  in  heaven,  for  persons  to  appear  as  present  in 
the  place  on  which  the  view  is  fixed.  «.:r  in  which  it  is  termi 
nated,  although  this  may  be  very  distant  from  the  place  in  which 
the  persons  thus  seen  actually  are.  This  presence  is  called  the 
presence  of  the  internal  sight ;  which  will  be  treated  of  hereafter. 
The  Lord  has  also  been  seen  by  me  out  of  the  sun,  in  an  angelic 
form,  a  little  below  the  sun,  at  a  great  altitude.  I  have  likewise 
seen  Him  near,  in  a  similar  form,  with  a  resplendent  counte 
nance  :  and  once  in  the  midst  of  a'  band  of  angels,  as  a  flaming 
beam  of  light. 

122.  The  sun  of  the  natural  world  appears  to  the  angels  as  a 
sort  of  mass  of  thick  darkness  opposite  to  the  sun  of  heaven ; 
and  the  moon  as  a  sort  of  mass  of  darkness  opposite  to  the  moon 
of  heaven  :  the  reason  is,  because  any  thing  fiery  belonging  to 
the  world  corresponds  to  the  love  of  self;  and  any  thing  lumi 
nous  thence  proceeding  corresponds  to  falsity  derived  from  that 
love ;  and  the  love  of  self  is  diametrically  opposite  to  Divine 
Love,  and  the  falsity  thence  derived  is  diametrically  opposite  to 
Divine  Truth  ;  and,  to  the  angels,  whatever  is  opposite  to  Divine 
Love  and  Divine  Truth,  is  thick  darkness.     On  this  account,  to 
worship  the  sun  and  moon  of  the  natural  world,  and  to  bow 
down  one's  self  to  them,  signifies,  in  the  Word,  to  love  one's 
self,  and  the  falsities  which  proceed  from  the  love  of  self:  where 
fore  it  is  said  of  such  idolaters,  that  they  should  be  cut  off.(8) 
(Deut.  iv.  19  ;  xvii.  3,  4,  5  ;  Jer.  viii.  1,  2 ;  Ezek.  viii.  15, 16, 18 ; 
Hev.  xvi.  8 ;  Matt.  xiii.  6.) 

123.  Since  the  Lord  appears  in  heaven  as  a  sun,  by  virtue  of 
the  Divine  Love  which  is  in  Him  and  proceeds  from  Him,  all 
the  inhabitants  of  the  heavens  turn  themselves  constantly  to 
wards  Him  ;  those  who  belong  to  the  celestial  kingdom  turning 
towards  Him  as  a  sun,  and  those  who  belong  to  the  spiritual 
kingdom  turning  towards  Him  as  a  moon.     But  the  inhabitants 
of  hell  turn  themselves  towards  that  mass  of  thick  darkness  and 
that  mass  of  darkness  which  are  opposite  to  the  former,  thus, 
backwards  from  the  Lord.     The  reason  of  this  is,  because  all 
who  inhabit  the  hells  are  grounded  in  the  love  of  self  and  of  the 
world,  and  thus  are  opposite  to  the  Lord.     Those  who  turn  them 
selves  towards  that  appearance  of  thick  darkness  which  is  in 
lieu  of  the  sun  of  the  natural  world,  are  those  who  inhabit  tho 
hells  at  the  back,  and  are  called  genii  /  but  those  who  turn 
themselves  towards  the  appearance  of  darkness  which  is  in  lieu 

(8)  That  the  sun  <  f  the  world  docs  not  appear  to  the  angels,  but,  in  its  place,  a  darfe 
appearance  at  the  back,  opposite  to  the  sun  of  heaven,  or  the  Lord,  nn.  7078,  9755. 
That  the  sun,  in  the  opposite  sense,  signifies  the  love  of  self,  n.  2441.  In  which  sense, 
by  adoring  the  sun  i*  signified  to  adore  those  things  which  are  contrary  to  heavenly 
love,  or  to  the  Lord,  nn.  2441,  10,584.  That  to  those  who  reside  within 'the  hells,  tk« 
»un  of  heaven  is  thick  darkness,  n.  2441. 

59 


124r— 126  HEAVEN. 

of  the  moon,  are  those  who  inhabit  the  hells  in  front,  and  are 
called  spirits.  It  on  this  account  that  the  inhabitants  of  the 
hells  are  said  to  be  in  darkness,  and  those  of  the  heavens  in 
light.  Darkness  signifies  falsity  derived  from  evil,  and  light 
signifies  truth  derived  from  good.  The  reason  that  they  turn 
themselves  in  such  directions,  is,  because  all,  in  the  other  life, 
look  towards  the  objects  which  reign  in  their  interiors,  thus, 
towards  their  loves ;  and  the  interiors  of  an  angel  or  spirit 
fashion  his  face ;  and,  in  the  spiritual  world,  the  quarters  are  not 
determinate,  as  they  are  in  the  natural  world,  but  they  are  de 
termined  by  the  direction  of  the  faces  of  the  inhabitants.  Man, 
also,  as  to  his  spirit,  turns  himself  in  a  similar  way.  A  person 
who  is  immersed  in  the  love  of  self  and  the  world,  turns  himself 
backwards  from  the  Lord  ;  whereas  one  who  is  grounded  in  love 
to  Him  and  his  neighbor,  turns  himself  towards  Him.  Of  this, 
however,  the  man  himseli'  is  not  conscious  ;  because  he  is  living 
in  the  natural  world,  in  which  the  quarters  are  determined  by 
the  rising  and  setting  of  the  sun.  As,  however,  this  is  a  matter 
which  can  with  difficulty  be  comprehended  by  man,  it  shall  be 
illustrated  in  some  following  Sections,  in  which  the  Quarters, 
Space,  and  Time,  in  Heaven,  shall  be  treated  of. 

124.  Since  the  Lord  is  the  Sun  of  heaven,  and  all  things 
which  are  from  Him  look  towards  Him,  He,  also,  is  the  Com 
mon  Centre,  from  which  proceed  all  direction  and  determina 
tion^9)      Thus,  likewise,  all  things  beneath  are  in  His  presence 
and  under  His  auspices  ;  both  those  in  heaven,  and  those  on 
earth. 

125.  From  what  has  now  been  stated,  the  truths  advanced 
and  shown  in  the  preceding  Sections  respecting  the  Lord  may 
be  seen  more  clearly ;  namely,  That  He  is  the  God  of  Heaven 
(nn.  2 — 6);  That  His  Divine  Sphere  constitutes  Heaven  (nn. 
Y — 12) ;  That  the  Divine  Sphere  of  the  Lord  in  Heaven  is  Love 
to  Him  and  Charity  towards  the  Neighbor  (nn.  13 — 19) ;  That 
there  is  a  Correspondence  between  all  things  belonging  to  the 
World,  and  Heaven,  and  through  Heaven  with  the  Lord  (nn. 
87—115);  also,  That  the  Sun  and  Moon  of  the  Natural  World 
have  such  Correspondence  (n.  105). 


OF  LIGHT  AND  HEAT  IN  HEAVEN. 

126.  That  there  is  light  in  the  heavens  cannot  be  conceived 
by  those  who  only  think  from  nature  ;  and  yet  the  light  in  the 

(•)  That  the  Lord  is  the  common  centre,  to  which  all  things  belonging  to  heaven 
turn  themselves,  n.  3633. 

60 


HEAVEN.  127,  128 

heavens  is  so  great,  as  to  exceed  by  many  degrees  the  noonday 
light  of  the  world.  I  have  often  seen  it,  even  in  the  evening 
and  in  the  night.  In  the  beginning  of  my  experience,  I  won 
dered  when  I  heard  the  angels  say  that  the  light  of  the  world 
is  little  better  than  shade  compared  with  the  light  of  heaven ; 
but  since  I  have  seen  it  I  can  testify  that  it  is  so.  Its  white 
ness  and  brightness  are  such  as  to  surpass  all  description.  The 
objects  seen  by  me  in  the  heavens  were  seen  in  that  light ;  thus, 
far  more  clearly  and  distinctly  than  objects  can  be  seen  in  the 
world. 

127.  The  light  of  heaven  is  not  natural  like  that  of  the  world, 
but  spiritual ;  for  it  proceeds  from  the  Lord  as  a  sun,  and  that 
sun  is  Divine  Love :  as  shown  in  the  preceding  Section.     That 
which  proceeds  from  the   Lord  as  a  sun,  is  called  in  heaven 
Divine  Truth.     It  is,  however,  in  its  essence,  Divine  Good  uni 
ted  to  Divine  Truth.     It  is  hence  that  the  angels  have  light 
and  heat ;  their  light  being  from  Divine  Truth,  and  their  heat 
from  Divine  Good.     It  may  hence  be  manifest,  that  the  light  of 
heaven,  and  its  heat  also  being  from  such  an  origin,  are  spiritual 
and  not  natural.^) 

128.  The  reason  that  Divine  Truth  is  the  angels'  light  is,  be 
cause  the  angels  are  spiritual,  and  not  natural.     Spiritual  beings 
see  from  their   sun,  and   natural  beings  from   theirs.     Divine 
Truth  is  that  from  which  the  angels  derive  understanding,  and 
understanding  is  their  internal  sight,  which  enters  by  influx  into 
their  external  sight,  and  produces  it.     Hence,  whatever  objects 
appear  in  heaven  from  the  Lord  as  a  sun,  appear  in  light.(2) 
Such  being  the  origin  of  light  in  heaven,  it  undergoes  variations 
according  to  the  angels'  reception  of  Divine  Truth  from  the 
Lord ;    or,  what  amounts  .to  the  same,  according  to  the  intel 
ligence  and  wisdom  in   which  the  angels   are   grounded.     It 
therefore  is  different  in  the  celestial  kingdom  from  what  it  is  in 
the  spiritual  kingdom  ;  and  so,  again,  in  every  society  of  both. 
The  light  in  the  celestial  kingdom  appears  as  of  flame,  because 
the  angels  who  dwell  there  receive  light  from  the  Lord  as  a  sun : 
but  the  light  in  the  spiritual  kingdom  is  white,  because  the 
angels  who  dwell  there  receive  light  from  the  Lord  as  a  moon. 
(See  above,  n.  118.)     The  light,  also,  is  not  the  same  in  one  so 
ciety  as  in  another.     It  likewise  differs  in  each  individual  so 
ciety  ;  those  who  inhabit  the  centre  enjoying  more  light,  and 
those  in  the  circumferences  less.     (See  above,  n.  43.)     In  one 
word  :  in  the  same  degree  as  the  angels  are  recipients  of  Divina 
Truth,  or   are   grounded  in  intelligence  and  wisdom  from  the 

(*)  That  all  light  in  the  heavens  is  from  the  Lord  as  a  sun,  nn.  1053,  1521,  3195, 
S341.  3636,  3643,  4415,  9543,  9684,  10,809.  That  the  divine  truth  proceeding  from  the 
Lord  appears  in  heaven  as  light,  and  causes  all  the  light  of  heaven,  nn.  3195,  3223, 
5400,  8644,  9399,  9548,  9684. 

(a)  That  the  light  of  heaven  illuminates  both  the  sight  and  the  understanding  of 
•Dffels  and  spirits,  nn.  2776,  3138. 

61 


129,  130  HEAVEN. 

Lord,  they  have  light^3)      On  this  account  the  angels  of  heaven 
are  called  angels  of  light. 

129.  Since  the  Lord  in  the  heavens  is  Divine  Truth,  and 
Divine  Truth  is  there  the  light,  therefore,  in  the  Word  the  Lord 
is  called  the  Light,  as  is  likewise  every  truth  that  proceeds  from 
Him;  as  in  these  places:  Jesus  said,  "lam  the  light  of  the 
world:  he  that  followeth  Me  shall  not  walk  in  darkness,  ~but 
shall  have  the  light  of  life" — (John  viii.  12.)     " As  long  as  1 
am  in  the  world,  I  am  the  light  of  the  world" — (Ch.  ix.  5.) 
"  Jesus  said, —  Yet  a  little  while  is  the  light  with  you      Walk 
while  ye  have  the  light,  lest  darkness  come  upon  you.     While  ye 
have  light,  believe  in  the  light,  that  ye  may  he  the  children  of 

light. /  am  come  a  light  into  the  world,  that  whosoever  be- 

lieveth  on  Me  should  not  abide  in  darkness" — (Ch.  xii.  35,  36, 
46.)     "  Light  is  come  into  the  world,  and  men  loved  darkness 
better  than  light,  because  their  deeds  were  evil." — (Ch.  iii.  19.) 
John  said  of  the  Lord,  that  He  "  was  the  true  light,  which  en- 
lighteneth  every  man" — (Ch.  i.  9.)     "  The  people  that  sat  in 
darkness  saw  great  light  /  and  to  them  that  sat  in  the  region  and 
shadow  of  death,  light  is  sprung  up" — (Matt.  iv.  16.)     I  will 
"give  thee  for  a  covenant  of  the  people,  for  a  light  of ^  the  Gen 
tiles" — (Isa.  xlii.  6.)     "  1 'will  yive  thee  for  a  light  of  the  Gen 
tiles,  that  thou  mayest  be  my  salvation  unto  the  end  of  the  earth" 
• — (Ch.  xlix.  6.)   "  The  nations  of  them  that  are  saved  shall  ivalk 
in  the  light  of  it" — (Rev.  xxi.  24.)     "  0  send  out  thy  light  and 
thy  truth :  let  them  lead  me" — (Ps.  xliii.  3.)    In  these  and  other 
passages  the  Lord  is  called  the  light,  on  account  of  the  Divine 
Truth  which  proceeds  from  Him ;  and  the  truth  itself  is  also 
denominated  light.     Since  light  exists  in  the  heavens  from  the 
Lord  as  a  sun,  therefore,  when  he  was  transfigured  before  Peter, 
James,  and  John,  "  His  face  did  shine  as  the  sun,  and  his  rai 
ment  was  white  as  the  light,"  or  "  became  shining,  exceeding 
white  as  snow,  so  as  no  fuller  on  earth  could*  white  them" — (Matt, 
xvii.  2  ;  Mark  ix.  3.)     The  reason  that  the  Lord's  garments  thus 
appeared,  was  because  they  represented  the  Divine  Truth  which 
exists  from  Him  in  the  heavens.     Garments,  also,  in  the  Word 
signify  truths  ;(4)  whence  it  is  said  in  David,  "  0  Jehovah, — who 
coverest  thyself  with  light,  as  with  a  garment" — (Ps.  civ.  2.) 

130.  That  the  light  in  heaven  is  spiritual,  and  that  such  light 
is  Divine  Truth,  may  also  be  concluded  from  the  fact  that  man 
likewise  enjoys  spiritual  light,  and  derives  from  it  enlighten- 

(8)  That  light  is  seen  in  heaven  according  to  the  intelligence  and  wisdom  of  the 
angels,  nn.  1»24,  1529,  1530?  8339.  That  the  differences  of  light  in  the  heavens  are  as 
many  as  are  the  angelic  societies,  since  perpetual  varieties  as  to  good  and  truth,  thus 
as  to  wisdom  and  intelligence,  exist  in  the  heavens,  nn.  684,  61)0,  8241,  3744,  3745, 
4414,  5598,  7236,  7833,  7836. 

(4)  That  garments,  in  the  Word,  signify  truths,  because  they  invest  good,  nn.  1073, 
2576,  5248,  5319,  5954,  9216,  9<J52,  10,536.  That  the  garments  of  the  Lord,  when  H« 
was  transligured,  signified  the  divine  truth  proceeding  from  His  divine  love,  nn.  9212, 
9216. 

62 


HEAVEN,  130,  131 

ment,  in  proportion  as  he  is  grounded,  from  Divine  Truth,  in 
intelligence  and  wisdom.  Man's  spiritual  light  is  the  light  of 
his  understanding,  the  objects  of  which  are  truths ;  which  that 
light  arranges  analytically  into  order,  forms  into  reasons,  and 
draws  from  them  conclusions  in  series  respecting  the  subjects  of 
inquiry .(5)  That  it  is  by  a  real  light  that  the  understanding  sees 
all  this  the  natural  man  is  not  aware,  because  he  does  not  see 
it  with  his  eyes  nor  discern  it  in  his  thoughts  :  nevertheless, 
there  are  many  who  are  acquainted  with  it,  and  who  also  dis 
tinguish  it  from  the  natural  light  which  alone  is  enjoyed  by  those 
who  only  think  naturally  and  not  spiritually.  Th<jy  think  only 
naturally  who  merely  direct  their  view  into  the  world,  and  as 
cribe  all  to  nature ;  but  they  think  spiritually  who  elevate  their 
view  to  heaven,  and  attribute  all  to  the  Divine  Being.  That  that 
which  enlightens  the  mind  is  a  true  light,  completely  distinct 
from  that  which  is  called  natural  light,  it  has  been  frequently 
granted  me  to  perceive,  and  to  see  also.  I  have  been  elevated 
into  that  light,  more  and  more  interiorly,  by  degrees ;  and  in 
proportion  to  such  elevation  my  understanding  was  enlightened, 
till  at  length  I  had  a  perception  of  things  of  which  I  before  had 
none,  and  at  last  of  such  as  I  could  not  so  much  as  comprehend 
in  thought  derived  from  natural  light.  I  have  sometimes  been 
vexed  at  not  being  able  so  to  comprehend  them,  although  in 
heavenly  light  I  had  perceived  them  clearly  and  perspicuously.^) 
Since  there  is  a  light  appropriate  to  the  understanding,  it  is 
usual  to  speak  of  that  faculty  in  the  same  terms  as  of  the  eye ; 
as  when  we  say  that  it  sees,  and  has  light, — meaning,  that  it 
perceives ;  or  that  it  is  obscure,  and  in  the  dark, — meaning,  that 
it  does  not  perceive  ;  with  many  similar  phrases. 

131.  The  light  of  heaven  being  Divine  Truth,  it  also  is  Divine 
wisdom  and  intelligence ;  whence  the  same  is  meant  by  being 
elevated  into  the  light  of  heaven,  as  by  being  elevated  into  in 
telligence  and  wisdom,  and  enlightened ;  wherefore  the  angels 
have  light  exactly  in  the  same  degree  as  they  have  intelligence 
and  wisdom.  Since  the  light  of  heaven  is  Divine  wisdom,  all, 
when  seen  in  that  light,  are  known  at  once  as  to  their  quality. 
The  interiors  of  every  one  are  displayed  openly  in  his  face,  just 

(*)  That  the  light  of  heaven  illuminates  the  understanding  of  man  ;  and  that,  on 
this  account,  man  is  rational,  nn.  1524,  3138,  3187,  4408,  6608/8707,  912*,  U399, 10,569. 
That  the  understanding  is  enlightened,  because  it  is  recipient  of  truth,  i  v.  6222,  6608, 
10,661.  That  the  understanding  is  enlightened  so  far  as  man  receives  truth  in  good 
from  the  Lord,  n.  3619.  That  the  understanding  is  of  such  a  quality  as  are  the  truths 
derived  from  good,  from  which  it  is  formed,  n.  10,064.  That  the  understanding  has 
light  from  heaven,  as  the  sight  has  light  from  the  world,  nn.  1524,  f.11'4.  6608,  9128. 
That  the  light  of  heaven  proceeding  frp-m  the  Lord,  is  always  present  with  man,  but 
that  it  only  enters  so  far  as  man  is  grounded  in  truth  derived  from  good,  nn.  4060, 

(*)  That  man,  when  he  is  elevated  from  the  sensual  principle,  comes  into  a  ncilder 
lumen,  and  at  length  into  celestial  light,  nn.  6313,  6315,  9407.  That  there  is  an  actual 
elevation  into  the  light  of  heaven,  when  man  is  elevated  in*o  intelligence,  n.  3190. 
Ho\v  great  a  light  has  been  perceived,  when  I  have  been  withdrawn  from  worldly 
ideas,  nn.  1526,  6608. 


132,  133  HEAVEN. 

as  they  really  are  :  and  not  the  least  particular  can  remain  con 
cealed.  The  interior  angels,  also,  love  to  have  all  that  is  in 
them  made  manifest,  because  they  will  nothing  but  what  is 
good.  It  is  different  with  spirits  below  heaven,  who  do  not  will 
what  is  good ;  on  which  account  they  are  dreadfully  afraid  ol 
being  looked  at  in  the  light  of  heaven  :  and,  what  is  wonderful, 
the  inhabitants  of  hell,  though  they  appear  among  themselves 
as  men,  appear  in  the  light  of  heaven  as  monsters,  horrible  in 
countenance  and  horrible  in  person,  the  exact  forms  of  their 
own  evil.(7)  Man  also  appears  in  a  similar  way,  as  to  his 
spirit,  when  looked  at  by  angels  :  if  he  is  good,  he  appears  as  a 
man,  beautiful  according  to  the  degree  in  which  he  is  good :  if 
he  is  evil,  he  appears  as  a  mon-ster,  deformed  according  to  the 
degree  in  which  he  is  evil.  It  hence  is  clear,  that  in  the  light 
of  heaven  all  things  are  made  manifest :  they  are  so  because  the 
light  of  heaven  is  Divine  Truth. 

132.  Since,  in  the  heavens,  Divine  Truth  is  light,  all  truths 
whatever,  be  they  found  where  they  may,  whether  within  an 
angel  or  without  him,  whether  within  the  heavens  or  without 
them,  shine,  or  give  light.     Truths  without  the  heavens,  how 
ever,  do  not  shine  like  truths  within  them.     Truths  without  the 
heavens  give  a  frigid  light,  like  snow,  that  possesses  no  heat, 
because  thej  do  not  derive  their  essence  from  good,  as  do  truths 
within  the  heavens  ;   wherefore  also  that  frigid  light,  on  the 
illapse  of  light  from  heaven,  disappears,  and,  if  there  is  evil 
beneath,  is  turned  into  darkness.     This  I  have  often  witnessed  ; 
with  many  other  remarkable  facts  relating  to  shining  truths ; 
the  mention  of  which  I  omit. 

133.  Something  shall  now  be  stated  respecting  the  heat  of 
heaven. 

The  heat  of  heaven,  in  its  essence,  is  love.  It  proceeds  from 
the  Lord  as  a  sun :  and  that  this  is  the  Divine  Love  existing  in 
the  Lord  and  proceeding  from  Him,  has  been  shown  in  the  pre 
vious  Section.  It  hence  is  evident,  that  the  heat  of  heaven  is 
spiritual,  as  well  as  its  light,  being  both  from  the  same  origin^8) 
There  are  two  tilings  which  proceed  from  the  Lord  as  a  sun, 
Divine  Truth  and  Divine  Good.  Divine  Truth  is  displayed  in 
the  heavens  as  light ;  and  Divine  Good  as  heat.  Divine  Truth 
and  Divine  Good  are,  however,  so  united,  that  they  are  not  two, 
but  one.  Still,  with  the  angels  they  are  separated  ;  there  being 
gome  angels  who  receive  Divine  Good  more  than  Divine  Truth, 
and  others  who  receive  Divine  Truth  more  than  Divine  Good. 

(7)  That  those  who  dwell  in  the  hells,  in  their  own  light,  which  is  like  that  of  igni 
ted  charcoal,  appear  to  .themselves  as  men,  but  in  the  light  of  heaven  as  monsters,  nn. 
4531,  4533,  4674,  5057,  5058,  6605,  6626. 

(•)  That  there  are  two  origins  of  heat,  and  likewise  two  origins  of  light,  viz.,  the  sun 
of  the  woild  and  the  sun  of  heaven,  nn.  3338,  5215,  7324.  That  heat  from  the  Lord  as 
»  sun  is  the  affection  which  .proceeds  from  love,  nn.  3636,  3643.  Hence,  that  fpiritual 
heat  is,  in  its  essence,  love,  mi.  2146,  3338,  3339,  6314. 


HEAVEN.  134,  135 

They  who  receive  more  Divine  Good  are  in  the  Lord's  celestial 
kingdom ;  and  they  who  receive  more  Divine  Truth  are  in  the 
Lord's  spiritual  kingdom.  The  most  perfect  angels  are  those 
that  receive  both  in  the  same  degree. 

134.  The  heat  of  heaven,  like  its  light,  is  everywhere  various. 
It  is  different  in  the  celestial  kingdom  from  what  it  is  in  the 
spiritual  kingdom  ;  and  also  in  every  society  of  each.     It  not 
only  differs  in  degree,  but  ako  in  quality.     It  is  more  intense 
and  pure  in  the  Lord's  celestial  kingdom,  because  the  angels 
there  receive  more  Divine  Good:  it  is  less  intense  and  pure  in 
the  Lord's  spiritual  kingdom,  because  the  angels  there  receive 
more  Divine  Truth  :  and  it  differs,  also,  in  every  society,  ac 
cording  to  the  state  of  reception  in  the  inhabitants.     There  is 
also  heat  in  the  hells,  but  of  an  unclean  nature.(9)      The  heat 
in  heaven  is  what  is  meant  by  sacred  and  heavenly  fire  ;  and 
the  heat  of  hell  is  what  is  meant  by  profane  and  infernal  fire. 
By  both  is  meant  love ;  by  heavenly  fire,  love  to  the  Lord  and 
love  towards  the  neighbor,  with  every  affection  related  to  those 
loves ;  and  by  internal  fire,  the  love  of  self  and  the  love  of  the 
world,  with  every  concupiscence  thereto  related.     That  love  is 
heat  derived  from  a  spiritual  origin,  is  evident  from  the  fact 
that  there  is  increase  of  warmth  according  to  increase  of  love ; 
for  a  man  is  inflamed,  and  grows  hot,  according  to  the  quantity 
and  quality  of  his  love,  and  its  burning  nature  is  manifested 
when  it  is  assaulted.     It  is  on  this  account,  also,  that  it  is  cus 
tomary  to  use  such  expressions  as  "  being  incensed,"  u  growing 
hot,"  "  burning,"  "  boiling,"  and  "  taking  fire,"  when  speaking 
either  of  the  affections  belonging  to  the  love  of  good,  or  of  the 
concupiscences  belonging  to  the  love  of  evil. 

135.  The  reason  that  the  love  proceeding  from  the  Lord  as  a 
sun  is  felt  in  heaven  as  heat,  is,  because,  from  the  Divine  Good 
that  proceeds  from  the  Lord,  the  interiors  of  the  angels  are  full 
of  love ;  whence  their  exteriors,  being  heated  from  that  source, 
have  a  sense  of  warmth.     On  this  account  it  is,  that  in  heaven, 
the  heat  and  the  love  mutually  correspond  to  each  other,  so 
that  every  one  there  enjoys  such  a  degree  arid  kind  of  heat  as  he 
does  of  love :    as  stated  just  above.     The  heat  of  the  natural 
world  does  not  at  all  enter  heaven,  because  it  is  too  gross,  and  is 
natural  and  not  spiritual.     With  men,  however,  the  case  is  dif 
ferent,  because  they  exist  both  in  the  spiritual  world  and  in  tho 
natural  world  at  once :    as  to  their  spirit,  they  have  warmth 
solely  according  to  their  loves  ;  but  as  to  their  body,  they  derive 
it  from  both  sources,  both  from  the  heat  of  their  own  spirit  and 
from  the  heat  of  the  world.     The  former  flows  into  the  latter, 
because  they  correspond  to  each  other.     The  nature  of  the  cor- 

(8)  That  there  is  heat  in  the  hells,  but  of  an  unclean  nature,  nn.  1773,  2757,  3840. 
And  that  the  odor  thence  arising  is  like  odor  from  dung  and  excrement  in  the  world, 
and,  in  the  worst  hells,  is  like  that  of  corpse*,  nn.  814,  819,  820,  943,  954,  5394. 

5  65 


136,  137  HEAVEN. 

respondence  between  these  two  kinds  of  heat,  may  be  concluded 
from  observing  the  animals ;  for  the  passions  of  animals,  the 
chief  of  which  is  that  of  procreating  an  offspring  of  their  own 
nature,  burst  forth,  and  operate,  in  proportion  to  the  presence 
and  afflux  of  heat  from  the  sun  of  this  world,  which  heat  only 
prevails  in  the  seasons  of  spring  and  summer.  They  are  much 
deceived  who  imagine,  that  the  influent  heat  of  tins  world  is 
what  excites  the  passions  of  animals ;  for  there  is  no  influx  of 
what  is  natural  into  what  is  spiritual,  but  only  of  what  is  spir 
itual  into  what  is  natural.  This  influx  is  according  to  divine 
order  5  to  which  order,  the  other  influx  would  be  contrary. (10) 

136.  Angels,  like  men,  have  understanding  and  w?U.     The 
light  of  heaven  constitutes  the  life  of  their  understanding,  be 
cause  the  light  of  heaven  is  Divine  Truth,  and  thence  Divine 
wisdom ;  and  the  heat  of  heaven  constitutes  the  life  of  their 
will,  because  the  heat  of  heaven  is  Divine  Good  and  thence 
Divine  love.     The  most  essential  life  of  the  angels  is  derived 
from  that  heat ;  but  not  from  the  light,  except  so  far  as  this  has 
heat  within  it.     That  life  is  derived  from  heat,  is  manifest;  for 
when  heat  is  withdrawn,  life  perishes.     It  is  similar  with  faith 
without  love,  or  with  truth  without  good :    for  truth,  which  is 
called  the  object  of  faith,  is  light ;  and  good,  which  is  the  object 
of  love,  is  heat.(n)     These  truths  are  seen  more  evidently  when 
illustrated  by  the  heat  and  light  of  the  world,  to  which  corre 
spond  the  heat  and  light  of  heaven.     By  the  heat  of  the  world 
conjoined  with  its  light,  all  things  that  grow  on  the  surface  of 
the  earth  receive  life  and  flourish.     This  occurs  in  the  seasons 
of  spring  arid  summer.     But  by  the  light  separate  from  heat, 
nothing  receives  life  and  flourishes,  but  all   things  droop  and 
die.     This  occurs  in  the  season  of  winter,  when  heat  is  absent, 
though  light  remains.     In  consequence  of  that  correspondence, 
heaven  is  called  a  paradise  ;    because  there,  truth  is  conjoined 
with  good,  or  faith  with  love,  as  light  is  with  heat  in  the  vernal 
season  on  earth.     From  these  observations,  the  truth  advanced 
in  its  proper  Section  above  (nn.  13 — 19), — "That  the  Divine 
Sphere  of  the  Lord  in  heaven  is  love  to  Him  and  charity  to 
wards  the  neighbor," — may  be  more  fully  evident. 

137.  It  is  said  in  John,  "In  the  beginning  was  the  Word,  and 
the  Word  was  with  God,  and  the  Word'  was  God. All  things 

(w)  That  there  is  spiritual  influx,  and  not  physical ;  thus,  that  there  is  influx  from 
the  spiritual  world  into  the  natural,  and  not  from  the  natural  into  the  spiritual,  n. 
3219,  5119,  52.VJ,  ,")427,  5428,  5477,  6=322,  9110,  9111. 

(")  That  truths  without  good  are  not  in  themselves  truths,  because  they  have  not 
life,  for  truths  have  all  their  life  from  good,  n.  9603.  Thus,  that  they  are  as  a  body 
without  a  soul,  nn.  8180,  9154.  That  truths  without  good  are  not  accepted  of  the 
Lord,  n.  4368.  What  is  the  quality  of  truth  without  good,  thus  what  is  the  quality  of 
faith  without  love  ;  and  what  the  quality  of  truth  derived  from  good,  or  the  quality  of 
fuith  derived  from  love,  nn.  1949,  1950,1961,  1964,  5830,  59.31.  That  it  comes  to  the 
same  thing,  whether  we  speak  of  truth  or  of  faith,  and  of  good  or  of  love,  since  truth 
is  the  object  of  faith,  and  good  is  the  object  of  love,  nn.  (2839  )  (4353,)  4997,  7178,  7628, 
7624,  10,367. 

66 


HEAVEN.  137 

were  made  by  Him,  ana  without  Him  was  not  any  thing  made 
that  was  made.  In  Him  was  life :  and  the  life  was  the  light 

of  men. He  was  in  the  world,  and  the  world  was  made  by 

Him. And  the  Word  was  made  flesh,  and  dwelt  among  us, 

and  we  beheld  Ills  glory?— (Ch.  i.  1,  3,  4, 10, 14).  That.it  is  the 
Lord  who  is  meant  by  the  Word,  is  evident,  because  it  is  said 
that  the  Word  was  made  flesh  :  but  what  is  specifically  meant 
by  the  Word- has  not  heretofore  been  known  ;  wherefore  it  shall 
here  be  declared. 

The  Word  here  mentioned  is  the  Divine  Truth,  which  exists 
in,  and  proceeds  from,  the  Lord  :(12)  wherefore,  also,  it  is  here 
called  the  light ;  and  that  this  is  the  Divine  Truth,  has  been 
shown  above  in  this  Section.  How  all  things  were  made  and 
created  by  the  Divine  Truth,  shall  now  be  explained. 

In  heaven,  all  power  belongs  to  Divine  Truth,  and  there  is 
none  at  all  without  it.(13)  It  is  from  their  reception  of  the 
Divine  Truth  that  all  the  angels  are  denominated  powers ;  and 
they  actually  are  such,  in  proportion  as  they  are  recipients  or 
receptacles  of  it.  It  is  by  this  that  they  have  power  over  the 
hells,  and  over  all  who  put  themselves  in  opposition ;  for  a 
thousand  enemies  cannot  there  bear  one  ray  of  the  light  of 
heaven,  which  is  Divine  Truth.  Since  angels  are  angels  by 
virtue  of  their  reception  of  the  Divine  Truth,  it  follows  that  the 
whole  of  heaven  has  no  other  origin  ;  for  heaven  is  composed  of 
the  angels.  That  such  immense  power  is  inherent  in  Divine 
Truth,  cannot  be  believed  by  those  who  have  no  other  idea  of 
truth  than  they  have  of  thought,  or  discourse,  which  have  no 
power  in  themselves,  except  so  far  as  others  act  in  obedience  to 
what  is  spoken :  but  Divine  Truth  has  power  inherently  in  it 
self,  and  power  of  such  a  kind,  that  by  it  were  both  heaven  and 
the  world  created,  with  all  things  that  exist  in  each. 

That  such  power  exists  inherently  in  Divine  Truth,  may  be 
illustrated  by  two  comparisons:  namely,  by  the  power  of  truth 
and  good  in  man ;  and  by  the  power  of  light  and  heat  which 
proceed  from  the  sun  in  the  world. 

By  the  power  of  truth  and  good  in  man.  All  things  what 
ever  that  man  performs,  he  does  from  his  understanding  and 
will.  lie  acts  from  his  will  by  good,  and  from  his  understand 
ing  by  truth ;  for  all  things  that  exist  in  the  will  have  relation 

(M)  That  the  term  word,  in  the  Sacred  Scripture,  signifies  various  things,  viz.,  dis 
course,  the  thought  of  the  mind,  every  thing  which  really  exists ;  also,  something: 
and  in  the  supieme  sense,  the  divine  truth,  and  the  Lord,  n.  9987.  That  the  Word 
signifies  divine  truth,  nn.  2803,  2894,  4602,  5075,  5272,  (7830,)  9987.  That  the  Word 
signifies  the  Lord,  nn.  2533,  2659. 

(")  That  it  is  the  divine  truth  proceeding  from  the  Lord  which  has  all  power,  n. 
6948,  8200.  That  all  power  in  heaven  belongs  to  truth  derived  from  good,  nn.  8091. 
8563,  6344,  6423,  8304,  9643,  10,019,  10,182.  That  the  angels  are  called  powers,  and 
that  they  likewise  are  powers,  by  virtue  of  the  reception  of  divine  truth  from  the 
Lord,  n.  9639.  That  the  angels  are  recipients  of  divine  truth  from  the  Lord,  and  that 
on  this  account  they  are  frequently  in  the  Word  called  gods,  nn.  4295,  4402,  8301,  8198, 

67 


1&9,  140  HEAVEN. 

to  good,  and  all  things  that  exist  in  the  understanding  have  re 
lation  to  truth.(14)  Irom  these,  then,  it  is,  that  man  puts  his 
whole  body  in  motion,  in  which  thousands  of  things  rush  at 
once  into  action  at  the  behest  and  pleasure  of  those  principles. 
It  hence  is  evident,  that  the  whole  body  is  formed  to  be  at  the 
disposal  of  good  and  truth;  and,  consequently,  that  it  is  formed 
from  good  and  truth. 

By  the,  povwr  of  the  heat  and  light  which  proceed  from  the 
sim  In  the  world.  All  things  in  the  world  that  grow,  such  as 
trees,  corn,  flowers,  grasses,  fruits,  and  seeds,  no  otherwise  de 
rive  existence,  than  by  means  of  the  heat  and  light  of  the  sun. 
It  hence  is  evident  what  a  productive  power  is  inherent  in  those 
elements :  what  then  must  that  power  be  which  is  inherent  in 
Divine  Light,  which  is  Divine  Truth,  and  in  Divine  Heat,  which 
is  Divine  Good  ;  from  which,  as  heaven  derives  its  existence,  so 
also  does  the  world  ?  for  the  world  exists  through  heaven,  as 
has  been  shown  above. 

From  these  considerations  may  appear  how  it  is  to  be  under 
stood,  that  by  the  Word  were  all  things  made,  and  without  it 
was  not  any  thing  made  that  was  made,  and  that  the  world  also 
was  made  by  it ;  namely,  that  these  works  were  produced  by 
the  Divine  Truth  which  proceeds  from  the  Lord.(15)  It  is  on 
this  account,  also,  that,  in  the  book  of  Genesis,  mention  is  first 
made  of  light,  and  afterwards  of  such  things  as  depend  on  light 
(ch.  i.  3,  4).  It  also  is  from  this  cause,  that  all  things  in  the 
universe,  both  in  heaven  and  in  the  world,  have  relation  to  good 
and  truth,  and  to  their  conjunction,  in  order  to  their  possessing 
any  actual  existence. 

139.*  It  is  to  be  observed,  that  the  Divine  Good  and  Divine 
Truth  which  exist  in  the  heavens  from  the  Lord  as  a  sun,  are 
not  in  the  Lord,  but  from  Him.  In  the  Lord,  there  is  only 
Divine  Love,  which  is  the  Esse,  from  which  those  principles 
Exist.  To  Exist  from  Esse  is  what  is  meant  by  the  expression, 
to  Proceed.  This,  likewise,  may  be  illustrated  by  comparison 
with  the  sun  of  the  natural  world :  The  heat  and  light  which 
exist  in  the  world,  are  not  in  the  sun,  but  are  from  it.  In  the 
sun  is  nothing  but  fire ;  from  which  those  elements  exist  and 
proceed. 

140.  Since  the  Lord,  as  a  sun,  is  Divine  Love,  and  Divine 
Love  is  Divine  Good  Itself,  the  Divine  Emanation  which  pro 
ceeds  from  Him,  and  is  His  Divine  Sphere  in  heaven,  is  called, 

(M)  That  the  understanding  is  recipient  of  truth,  and  the  will  recipient  of  good,  nn. 
8«23,  6125,  7503,  9300,  (9930.)  That  therefore  all  things  which  are  in  the  understand 
ing  have  reference  to  truths,  whether  they  actually  are  truths,  or  man  only  believes 
them  to  be  such ;  and  that  all  things  which  are  in  tho  will  have  reference  to  goods,  in 
like  manner,  nn.  803,  10,122. 

(»)  That  the  divine  truth  proceeding  from  the  Lord  is  the  only  real  existence,  nn. 
6880,  7004,  8200.  That  by  the  divine  truth  all  things  were  made  and  created,  nn.  2808, 
S88V5272,  7678. 

*  There  is  no  n.  188  in  the  original.— N. 

08 


HEAVEN.  141,  142 

for  the  sake  of  distinction,  Divine  Truth ;  although  it  is  Divine 
Good  united  with  Divine  Truth.  This  Divine  Principle  is  what 
is  called  the  Holy  Proceeding  that  emanates  from  Him. 


ON  THE  FOUR  QUARTERS  IN  HEAVEN. 

141.  In  heaven,  as  in  the  world,  there  are  four  quarters,  the 
east,  the  south,  the  west,  and  the  north.     These,  in  both  worlds, 
are  determined  by  their  respective  suns;  in  heaven,  by  the  sun 
of  heaven,  which  is  the  Lord ;  in  the  world,  by  the  sun  of  the 
world:  but  still  there  are  great  differences  between  them. 

The  FIKST  difference  is,  that  in  the  world,  that  point  is  called 
the  south,  where  the  sun  appears  when  at  his  greatest  altitude 
above  the  earth ;  the  north,  where  he  is  when  in  the  opposite 
point  below  the  earth ;  the  east,  where  he  rises  at  the  equinoxes ; 
and  the  west,  where  he  then  sets.  Thus,  in  the  world,  all  the 
quarters  are  determined  from  the  south.  But,  in  heaven,  that 
point  is  called  the  east  where  the  Lord  appears  as  a  sun ;  oppo 
site,  is  the  west ;  on  the  right,  in  heaven,  is  the  south ;  and  on 
the  left  is  the  north ;  and  this  continues,  let  them  turn  their 
face  and  body  about  as  they  may.  Thus, .  in  heaven,  all  the 
quarters  are  determined  from  the  east.  The  reason  that  the 
point  where  the  Lord  appears  as  a  sun  is  called  the  east,  is, 
because  all  the  origin  of  life  is  from  Him  as  a  sun;  and  also, 
because,  in  proportion  as  heat  and  light,  or  love  and  intelligence, 
are  received  by  the  angels  from  Him,  the  Lord  is  said  to  aris* 
upon  them.*  This  also  is  the  reason  that  the  Lord,  in  the  Word, 
is  called  the  east.^) 

142.  ANOTHER  difference  is,  that,  with  the  angels,  the  east  is 
always  before  their  face,  the  west  behind  their  back,  the  south 
on  their  right,  and  the  north  on  their  left.     But  this  cannot, 
without  difficulty,  be  comprehended  in  the  world,  because  a  man 
here  turns  his  face  towards  any  quarter,  indifferently :  wherefore 
it  shall  be  explained. 

The  whole  of  heaven  turns  itself  towards  the  Lord  as  its  com 
mon  centre ;  whence  all  the  angels  turn  themselves  in  the  same 
direction.  That  every  thing  on  earth  also  tends  to  a  common 
centre,  is  well  known.  But  the  direction  which  things  have 
towards  their  centre  in  heaven  differs  from  that  which  they  have 
in  the  world  in  this  respect :  that,  in  heaven,  it  is  the  fore  parts 
that  are  directed  towards  the  common  centre ;  whereas,  in  the 

(*)  That  the  Lord,  in  the  supreme  sense,  is  the  east,  because  he  is  the  sun  of  heaven, 
which  always  is  in  i's  rising,  and  never  setting,  nn.  101,  5097,  9668. 

*  To  enable  the  English  reader  to  understand  this  sentence,  he  must  be  informed, 
that  the  Latin  word  for  the  cast  is  oriens,  derived  from  orior,  to  arise;  whence  also  ia 
formed  origo,  the  exact  meaning  of  which  is  retained  in  our  word  "  origin."  The 
sense  of  the  above  will  be  clear  to  the  English  reader,  if,  wherever  the  term  "  east" 
occurs,  he  substitutes  iu  his  mind  "  the  rising,"  which  is  the  literal  signification  of 
the  Latia  word  — N, 

69 


142,  143  HEAVEN. 

world,  it  is  the  lower  parts.  In  the  world,  this  tendency  is  called 
the  centripetal  force,  and  also,  gravitation.  The  interiors  ol 
the  angels,  also,  actually  are  turned  forwards ;  and  as  the  inte 
riors  exhibit  themselves  in  the  face,  it  is  the  face,  there,  which 
determines  the  quarters. (2) 

143.  But  that  the  angels  have  the  east  before  their  face,  let 
them  turn  their  face  and  body  about  as  they  may,  is  a  fact  which 
will  be  still  more  difficult  of  comprehension  in  the  world ;  be 
cause,  here,  a  man  has  every  quarter  before  his  face,  as  he  turns 
himself  round :  wherefore  this  also  shall  be  explained. 

Angels,  like  men,  turn  and  incline  their  faces  and  bodies  in 
every  direction  ;  but  still  they  always  have  the  east  before  their 
eyes.  The  changes  of  aspect  of  angels,  occasioned  by  turning 
round,  are  not  like  those  of  men ;  for  they  are  from  a  different 
origin.  They  appear,  indeed,  similar,  but  yet  they  are  not. 
The  ruling  love  is  the  origin  from  which  all  determinations  of 
aspect  proceed,  both  with  angels  and  spirits.  For,  as  just  ob 
served,  their  interiors  are  actually  turned  towards  their  common 
centre,  consequently,  in  heaven,  towards  the  Lord  as  a  sun : 
wherefore,  as  their  love  is  continually  before  their  interiors,  and 
their  face  exists  from  their  interiors,  being  the  external  form  of 
them,  it  follows  that'the  love  which  reigns  in  them  is  continually 
before  their  face.  In  the  heavens,  therefore,  the  Lord  as  a  sun 
is  continually  before  them,  since  it  is  from  Him  that  their  lovo 
is  derived  :(3)  and  as  the  Lord  Himself  is  present  in  His  love 
with  the  angels,  it  is  He  that  causes  them  to  look  towards  Him, 
turn  about  as  they  may.  These  particulars  cannot  yet  be  fur 
ther  elucidated ;  but  in  the  subsequent  Sections,  especially  in 
those  on  Representatives  and  Appearances  in  heaven,  and  on 
Time  and  Space  in  heaven,  they  will  be  made  more  plainly  in 
telligible. 

That  the  angels  constantly  have  the  Lord  before  their  face, 
has  been  granted  me  to  know  by  much  experience,  and  also  to 
perceive  myself.  Whenever  I  have  been  in  company  with 
angels,  I  was  sensible  of  the  Lord  before  my  face ;  and  although 
He  was  not  seen,  still  He  was  perceived  in  light.  That  such  is 
the  fact,  the  angels,  also,  have  frequently  testified.  Because 
the  Lord  is  constantly  before  the  face  of  the  angels,  it  is  usual 
to  say  in  the  world,  respecting  persons  who  believe  in  God,  and 

(•)  That  all  in  heaven  turn  themselves  to  the  Lord,  nn.  9823,  10,130,  10,189,  10,420. 
That,  nevertheless,  the  angels  do  not  turn  themselves  to  the  Lord,  bnt  the  Lord  turns 
them  to  llin, self,  n.  10,189.  That  the  presence  of  the  angels  is  not  with  the  Lord, 
but  the  Lord's  presence  is  with  the  impels,  n.  9415. 

(')  That  all  in  the  spiritual  world  constantly  turn  themselves  to  their  own  loves; 
nnd  that,  the  cjtijirtcrs  there  commence  and  are  determined  from  the  face,  nn.  10,130, 
l",ls!i,  10,4-J",  10,702.  That  the  face  is  formed  to  correspond  with  the  interior*,  nn. 
4791  —  4^'.i,  "iti'Jo.  That  hence,  the  interiors  shine  forth  from  the  face,  nn.  3527,  4066, 
4796.  That  the  face  makes  one  with  the  interiors  with  the  angels,  nn.  4796,  4797, 
479'.i.  ">i>ii;>,  s>>.49.  Of  the  influx  of  the  interiors  into  the  face  and  its  muscles,  nn.  3631, 
4800. 

70 


HEAVES .  144-  —14:7 

love  Him,  that  they  have  Him  before  their  eyes,  and  before  their 
face,  that  they  look  to  Him,  and  that  they  keep  Him  in  view 
Man  derives  this  mode  of  speaking  from  the  spiritual  world ;  foi 
many  phrases  in  human  language  come  from  thence,  though 
men  are  not  aware  that  such  is  their  origin. 

144.  The  existence  of  such  a  turning  of  the  face  to  the  Lord 
is  one  of  the  wonders  of  heaven.     Many  may  be  there  together 
in  one  place,  and  one  may  turn  his  face  and  body  in  this  direc 
tion,  and  another  in  that ;  and  yet  they  all  see  the  Lord  before 
them,  and  each  has  the  south  on  his  right,  the  north  on  his  left, 
and  the  west  behind.   Another  of  the  wonders  of  heaven  is  this  : 
that  although  the  aspect  of  the  angels  is  always  directed  towards 
the  east,  they  nevertheless  have  also  an  aspect  to  the  three  other 
quarters :  but  their  aspect  towards  these  is  from  their  interior 
sight,  wrhich  is  that  of  thought.     Another,  still,  of  the  wonders 
of  heaven  is  this :  that  it  is  not  lawful  for  any  one  in  heaven  to 
stand  behind  another,  so  as  to  look  at  the  back  of  his  head ;  and 
that  if  this  is  done,  the  influx  of  good  and  truth  which  proceeds 
from  the  Lord  suffers  disturbance. 

145.  The  mode  in  which  the  angels  see  the  Lord  differs  from 
that  in  which  the  Lord  sees  the  angels.     The  angels  •  see  the 
Lord  through  their  eyes  ;  but  the  Lord  views  the  angels  in  the 
forehead.     The  reason  that  he  views  them  in  the  forehead  is, 
because  the  forehead  corresponds  to  love ;  and  the  Lord,  by 
love,  flows  into  their  will,  and  causes  Himself  to  be  seen  by 
their  understanding;  to  which  the  eyes  correspond. (4) 

146.  But  the  quarters  in  the  heavens  which  constitute  the 
Lord's  celestial  kingdom,  differ  from  the  quarters  in  the  heavens 
which  constitute  His  spiritual  kingdom,  by  reason  that  the  Lord 
appears  to  the  angels  in  His  celestial  kingdom  as  a  sun,  but  to 
those  in  His  spiritual  kingdom  as  a  moon.     Where  the  Lord 
appears,   is  the  east:  and  the  distance  between  the  sun  and 
moon  there  is  thirty  degrees ;  whence  there  is  the  same  differ 
ence  in  the  position  of  the  quarters.   That  heaven  is  divided  into 
two  kingdoms,  which  are  called  the  celestial  kingdom  and  the 
spiritual  kingdom,  may  be  seen  in  its  proper  Section,  nn.  20 — 
28.     And  that  the  Lord  appears  in  the  celestial  kingdom  as  a 
sun,  and  in  the  spiritual  kingdom  as  a  moon,  n.  118.     Never 
theless,  the  quarters,  in  heaven,  are  not  hereby  rendered  indis 
tinct,  because  the  spiritual  angels  cannot  ascend  to  the  celestial 
angels,  nor  these  descend  to  them.    (See  above,  n.  35.) 

147.  It  hence  is  evident,  what  is  the  nature  of  the  Lord's 
presence  in  the  heavens, — that  He    is  everywhere,   and  with 

(4)  That  the  forehead  corresponds  to  celestial  love,  and  that  therefore,  by  the  fore 
head,  in  the  Word,  that  love  is  signified,  n.  9936.  That  the  eye  corresponds  to  the 
understanding:,  because  the  understanding  is  internal  sight,  nn.  2701,4410,  4526,  9051, 
10,569.  Wherefore,  to  lift  up  the  a  'es  and  see,  signifies  to  understand,  to  perceivu, 
and  to  observe,  nn.  2789,  2329,  3198  3202,  4083,  4086,  4339,  5684. 

71 


H8,  149  HEAVEN. 

every  one,  in  the  good  and  truth  which  proceed  from  Him : 
consequently,  that  He  dwells  with  the  angels  in  what  is  His 
Own  (as  was  stated  above,  n.  12).  Their  perception  of  the 
Lord's  presence  is  seated  in  their  interiors :  from  these,  their 
eyes  see ;  thus  they  see  Him  without  themselves,  because  there 
is  continuity  [between  the  Lord  as  existing  within  them,  and 
the  Lord,  as  existing  without  them].*  It  may  hence  appear  how 
it  is  to  be  understood,  that  the  Lord  is  in  them,  and  they  in  the 
Lord  ;  according  to  His  own  words  :  "  Abide  in  Me,  and  I  in 
you^ — (John  xv.  4.)  "He  that  eateih  My  flesh,  and  drinkeih 
My  blood,  dwelleth  in  Me,  and  I  in  him" — (Chap.  xvi.  56.) 
The  Lord's  flesh  signifies  Divine  Good,  and  His  blood,  Divine 
Truth.(5) 

148.  All  the  inhabitants  of  the  heavens  have  their  habitations 
distinct  according  to  the  quarters.     Towards  the  east  and  west 
dwell  those  who  are  grounded  in  the  good  of  love, — towards 
the  east,  those  who  have  a  clear  perception  of  it, — and  towards 
the  west,  those  who  have  but  an  obscure  perception  of  it.     To 
wards  the  south  and  north  dwell  those  who  are  grounded  in 
wisdom  thence  derived, — towards  the  south,  those  whose  light 
of  wisdom  is  clear, — and  towards  the  north,  those  whose  light  of 
wisdom  is  obscure.     The  angels  of  the  Lord's  spiritual  kingdom 
have  their  habitations  arranged  in  the  same  order  as  those  of 
His  celestial  kingdom,  yet  with  a  difference,  according  to  the 
good  of  love  and  the   light  of  truth  from  good,  which  they 
respectively  enjoy.     For  the  love  that   reigns  in  the  celestial 
kingdom  is  love  to  the  Lord,  and  the  light  of  truth  thence  de 
rived  is  wisdom  ;  but  in  the  spiritual  kingdom  it  is  love  towards 
the  neighbor,  which  is  called  charity,  and  the  light  of  truth 
thence  derived  is  intelligence,  which  is  also  called  faith.     (See 
above,  n.   23.)     They  differ,  likewise,  as  to  the  quarters ;  for 
the  quarters  in  the  one  kingdom,  and  in  the  other,  are  thirty 
degrees  apart ;  as  stated  just  above  (n.  146). 

149.  The  angels  also  dwell  among  themselves  in  the  same 
way,  in  every  society  in  heaven :  towards  the  east  are  those 
who  enjoy  a  greater  degree  of  love  and  charity ;  towards  the 
west,  those  who  have  less ;  towards  the  south  are  those  who  en 
joy  more  light  of  wisdom  and  intelligence ;  towards  the  north, 
those  who  have  less.  The  reason  that  they  dwell  distinct  in  this 
manner,  is,  because  every  society  is  an  image  of  heaven  at 
large,  and  is,  also,  heaven  on   a  smaller  scale.     (See  above, 

(»)  That  the  flesh  of  the  Lord  signifies  His  Divine  Humanity,  and  the  divine  good 

of  His  love,  nn.  3813,  7850,  9127, 1<>,283.  And  that  the  blood  of  the  Lord  signifies  the 
divine  truth,  and  the  holy  principle  of  faith,  nn.  4735,  6978,  7317,  7326,  784fi,  7850, 
T877,  9127,  9393,  10,026,  10,033,  10,152,  10,204. 

*  The  words  in  brackets  are  added  to  complete  the  sense.  Mr.  Clowes  has  added, 
In  his  version,  "between  the  eyes  and  the  interiors."  But  that  the  sense  intended 
(ft  that  given  above,  is  plain  from  the  author's  immediately  s'.atiu^,  that  it  explains 
the  fact,  that  the  Lord  is  1 1  His  people,  and  they  in  Him. — N. 

72 


HEAVEN.  150,  151 

IH^  5*L — 53. >  The  same  order  prevails  in  their  assemblies. 
They  fail  into  this  order  as  a  consequence  of  the  form  of  heaven, 
by  virtue  of  which  every  one  knows  his  place.  It  is  also  pro 
vided  by  the  Lord,  that  there  should  be  some  of  all  kinds  in 
every  society,  in  order  that  heaven,  as  to  form,  should  be  like 
itself  everywhere:  Nevertheless,  the  arrangement  of  heaven, 
viewed  collectively,  differs  from  that  of  a  single  society,  as  does 
the  whole  from  a  part :  for  all  the  societies  situated  towards  the 
east  excel  those  towards  the  west,  and  those  towards  the  south 
excel  those  towards  the  north. 

150.  It  is  from  this  ground,  that  the  quarters  in  the  heavens 
signify  such  qualities  as  are  found  in  those  that  inhabit  them. 
Thus  the  east  signifies  love,  and  its  good,  enjoyed  in  clear  per 
ception,   and  the  west,  the  same  in  obscure  perception ;    the 
south,  wisdom  and  intelligence  in  clear  light,  and  the  north,  the 
same  in  obscure  light.  And  as  such  things  are  signified  by  those 
quarters,  the  same   are  signified   by  them  in  the  internal  or 
spiritual  sense  of  the  Word;(6)  for  the  internal  or  spiritual  sense 
of  the  Word  is  framed  in  perfect  accordance  with  the  things 
that  exist  in  heaven. 

151.  The  reverse  has  place  with  the  inhabitants  of  the  hells. 
Those  who  dwell  there  do  not  look  towards  the  Lord  as  a  sun 
or  a  moon,  but  they  look  backwards  from  Him,  towards  that 
mass  of  thick  darkness  which  is  in  lieu  of  the  sun  of  the  natural 
world,  and  that  mass  of  darkness  which  is  in  lieu  of  the  moon 
of  this  earth ;  those  who  are  called  genii  looking  towards  the 
former,  and  those  who  are  called  spirits  towards  the  latter.(7) 
That  the  sun  of  the  natural  world,  and  the  moon  of  this  earth,  do 
not  appear  in  the  spiritual  world,  but  in  lieu  of  that  sun,  a  mass 
of  thick  darkness  opposite  to  the  sun  of  heaven,  and  in  lieu  of 
that  moon,  a  mass  of  darkness  opposite  to  the  moon  of  heaven, 
may  be  seen  above  (n.  12*2).     Thus  the  quarters,  with  those  in 
hell,  are  opposite  to  the  quarters  of  heaven.     Their  east  is  where 
that  mass  of  thick  darkness,  and  that  mass  of  darkness,  appear ; 
their  west  is  where  the  sun  of  heaven  is  :  their  south  is  on  their 
right,  and  their  north  on  their  left.    This  also  continues,  however 
they  may  turn  themselves  about :  nor  can  it  possibly  be  otherwise ; 
by  reason  that  every  tendency  of  their  interiors,  and  every  deter 
mination  of  aspect  thence  proceeding,  turns  to,  and  strives  to  be 
in,  that  direction.   That  the  direction  of  the  interiors  and  thence 
the  actual  determination  of  the  aspect  of  all,  in  the  other  life,  is 
according  to  their  love,  has  been  shown  above  (n.  143);  and 
the  love  of  those  in  the  hells  is  the  love  of  self  and  the  world. 

(')  That  the  oast,  in  the  "Word,  signifies  love  in  clear  perception,  nn.  1250,  8708. 
The  west,  love  hi  obscure  perception,  nn.  3708,  9653.  The  south,  a  state  of  light,  or 
of  wisdom  and  intelligence*  nu.  1458,  3708,  5672.  And  the  north,  that  state  in  obscu 
rity,,  u.  3708. 

(7)  Who  and  of  what  a/iality  those  are  that  are  called  genii,  and  who  and  of  what 
quality  those  are  that  art  culled  spirits,  nn  047,  5035,  5977,  8593,  8622,  8625. 


152—154  HEAVEN. 

Those  loves  are  <vhat  are  signified  by  the  sun  of  the  natural 
world  and  the  moon  of  this  earth  (see  n.  122) ;  and  those  loves, 
also,  are  opposite  to  love  to  the  Lord  and  love  towards  the 
neighbor. (8)  Hence  it  is  that  the  internals  turn  themselves  back 
from  the  Lord  towards  those  masses  of  darkness.  The  inhabit 
ants  of  the  hells,  also,  dwell  according  to  their  quarters;  those 
who  are  grounded  in  evils  from  the  love  of  self,  dwelling  from 
their  east  to  their  west ;  and  those  who  are  grounded  in  falsities 
of  evil,  from  their  south  to  their  north.  But  of  these,  more  will 
be  said  below,  when  treating  of  the  hells. 

152.  When  any  evil  spirit  gains  admission  amongst  the  good, 
the  quarters  become  so  confounded,  that  the  good  scarcely  know 
where  their  east  is.     This  I  have  myself  sometimes  perceived 
to  have  occurred,  and  have  also  heard  it  mentioned  by  spirits, 
who  were  lamenting  on  account  of  it. 

153.  Evil  spirits  sometimes  appear  turned  towards  the  quar 
ters  of  heaven  ;  at  which  time  they  possess  the  intelligence  and 
perception  of  truth,  but  no  affection  of  good.     Hence,  as  soon 
as  they  turn  back  towards  their  own  quarters,  they  again  have 
no  intelligence  and  perception  of  truth ;  and  they  then  affirm, 
that  the  truths  which  they  heard  and  had  a  perception  of,  were 
riot  truths,  but  falsities :  they  also  desire  that  falsities  should  be 
truths.     I  have  been  informed,  in  regard  to  such  turning,  that, 
with  the  wicked,  the  intellectual  faculty  may  be  so  turned,  but 
not  the  will-faculty;  and  that  this  is  provided  by  the  Lord,  in 
order  that  every  one  may  be  able  to  see  and  acknowledge  truths, 
but  that  no  one  should  receive  -them  unless  he  is  grounded  in 
good,  since  *it  is  good  that  receives  truths,  and  not,  by  any 
means,  evil.     I  have  been  further  informed,  that  the  same  takes 
place  with  man,  in  order  that  it  may  be  possible  for  him  to  be 
amended  by  means  of  truths ;  but  that  still  no  one  is  amended 
any  further  than  as  he  is  grounded  in  good.    Also,  that  it  is  for 
the  same  reason,  that  man  may,  in  like  manner,  be  turned  to 
the  Lord ;  but  that,  if  he  is  grounded  in  evil  as  to  life,  he  im 
mediately  turns  himself  back  again,  and  confirms  in  himself  the 
falsities  of  his  own  evil  in  opposition  to  the  truths  which  he 
understood  and  saw;  and  that  this  takes  place  wrhen  he  thinks 
within  himself  from  his  own  interior  state. 


OF  THE  CHANGES  OF   STATE  EXPERIENCED   BY  THE  ANGELS  IN 

HEAVEN. 

154.  By  the  changes  of  state  experienced  by  the  angels,  are 
meiint  their  changes  in  respect  to  love  and  faith,  and  thence  as 
to  their  wisdom  and  intelligence ;  thus,  with  respect  to  the 

(8)  That  those  who  are  immersed  in  the  lovixs  of  self  and  of  the  world  turn  themsclvea 
back  from  the  Lord,  nn.  10,130,  10,189,  10,420,  10,702.  That  love  to  the  Lord  and 
charity  towards  the  neighbor  constitute  heaven ;  whilst  the  love  of  self  and  the  lov« 


HEAVEN.  155,  156 

states  of  their  life.  The  term  "  states"  is  applied  to  life,  and  to 
such  things  as  belong  to  it ;  and  as  the  angelic  life  is  the  life 
of  love  and  faith,  and  thence  of  wisdom  and  intelligence,  the 
term  "  states"  is  applied  to  these,  and  they  are  called  states  ol 
love  and  faith,  and  states  of  wisdom  and  intelligence.  How 
these  states,  with  the  angels,  undergo  changes,  shall  now  be 
described. 

155.  The  angels  are  not  constantly  in  the  same  state  as  to 
love,  nor,  consequently,  as  to  wisdom ;  for  all  the  wisdom  they 
enjoy  is  derived  from  love,  and  exists  according  to  it.     Some 
times  they  are  in  a  state  of  intense  love,  and  sometimes  in  a 
state  of  love  not  so  intense.     It  decreases  by  degrees,  from  its 
greatest  intensity  to  its  least.     "When  they  are  in  the  greatest 
degree  of  their  love,  they  are  in  the  light  and  heat  of  their  life, 
or  in  their  state  of  lucidity  and  enjoyment :  but  when  they  are 
in  its  least  degree,  they  are  in  shade  and  in  cold,  or  in  their 
state  of  obscurity  and  non-enjoyment.     From  the  last  state  they 
return  to  the  first ;  and  so  on.     These  vicissitudes  take  place 
one   after  another,  in  succession,  but  admit  of  variety.     These 
states   succeed  each  other,  like  the  variations  of  the  states  oi 
light  and  shade,  of  heat  and  cold ;    or  like  the  morning,  noon, 
evening,  and  night,  in  every  day  in  the  world ;  which  undergo 
perpetual  varieties  during  the  course  of  the  year.    There  is  also 
a  correspondence  between  them  ;  the  morning  corresponding  to 
their  state  of  love  in  its  lucidity,  the  noon  to  their  state  of  wis 
dom  in  its  lucidity,  the  evening  to  their  state  bf  wisdom  in  its 
obscurity,  and  the  night  to  a  state  when  there  is  110  love  nor 
wisdom.     But  it  is  to  be  observed,  that  there  are  no  states  of 
life  belonging  to  the  inhabitants  of  heaven  which  correspond  to 
night,  but  only  some  that  correspond  to  the  dawn  which  pre 
cedes  the  morning :  night  only  finds  its  correspondence  among 
the  inhabitants  of  hell^1)     It  is  in  consequence  of  this  corre 
spondence  that,  in  the  Word,  days  and  years  signify  states  ol 
life  in  general ;  heat  and  light,  love  and  wisdom ;  morning,  the 
first  and  supreme  degree  of  love ;  noon,  wisdom  in  its  light; 
evening,  wisdom  in  its  shade  ;    the   dawn,  the  obscure  state 
which  precedes  the  morning  ;  but  night,  the  privation  of  all  love 
and  wisdorn.(2) 

156.  As  the  states  of  the  interiors  of  the  angels,  which  relate 

of  the  world  constitute  hell,  because  they  are  opposite,  nn.  2041,  3610,  4225,  4776, 
6^.10,  7366,  7369,  7490,  8232,  8678,  10,455,  10,741—10,745. 

(J)  That  in  heaven,  there  is  no  state  corresponding  to  night,  but  to  the  twilight 
which  precedes  morning,  n.  6110.  That  twilight  signifies  a  middle  state  between  the 
last  and  the  first,  n.  10,134. 

(a)  That  the  vicissitudes  of  states,  as  to  illustration  and  perception,  in  heaven,  are 
as  the  times  of  the  day  in  the  world,  nn.  5672,  5962,  (6310,)  8426,  9213,  10,605.  That 
a  day  and  a  year  in  the  Word,  signify  all  states  in  general,  nn.  23,  487,  488,  493,  893, 
2788,  3462,  4850,  10,656.  That  morning  signifies  the  beginning  of  a  new  state  of  lovs, 
nn.  7218,  8426,  8427,  10,114,  10,134.  That  evening  signifies  a  state  of  closing  light  »nd 
love,  nn.  10,134,  10,135.  That  night  signifies  a  state  of  no  love  and  faith,  nn.  221,  709, 
2352,  6000,  6110,  7870,  7947. 

75 


15T,  158  HEAVEN. 

to  their  love  and  wisdom,  undergo  changes,  so  also  do  the  states 
of  various  things  that  are  without  them,  and  which  appear  be 
fore  their  eyes ;  for  the  things  without  them  put  on  an  appear 
ance  according  to  those  within  them.  But  what  those  things 
are,  and  of  what  nature,  will  be  described  subsequently,  in  the 
Section  on  Representatives  and  Appearances  in  Heaven. 

157.  Every  angel  undergoes  and  passes  through  such  changes 
of  state,  and  so  does  each  society  in  general ;  nevertheless,  they 
are  not  experienced  by  one  exactly  as  by  another,  by  reason 
that  they  differ  in  love  and  wisdom ;  for  those  who  occupy  the 
centre  are  in  a  more  perfect  state  than  those  who  are  stationed 
in  the  circumferences,  the  diminution  extending  from  the  centre 
to  the  last  boundary  of  all.     (See  above,  nn.  23,  128.)     But  to 
describe  all  the  differences  would  occupy  too  much  space  :  suffice 
it  to  say,  that  every  one  undergoes  changes  of  state  according 
to  the  quality  of  his  love  and  his  faith.     Hence  it  happens,  that 
one  is  in  his  state  of  lucidity  and  enjoyment,  while  another  is 
in  his  state  of  obscurity  and  non-enjoyment,  even  in  the  same 
society  at  the  same  time ;  and  that  the  same  differences  prevail 
between  one  society  and  another ;  and  also,  between  the  societies 
of  the  celestial  kingdom  and  those  of  the  spiritual  kingdom.   The 
differences  between  those  changes  of  state  in  general,  are  like 
the  variations  of  the  state  of  the  days  in  the  several  climates  of 
the  earth ;  in  which  it  is  morning  with  some  when  it  is  even 
ing  with  others,  and  some  experience  warm  weather  while  others 
have  cold ;  and  vice  versa. 

158.  1  have  been  instructed  from  heaven  why  such  changes  of 
Btate  exist  there.    The  angels  have  told  me  that  there  are  several 
reasons  for  it.     The  First  is,  that  the  enjoyment  of  life  and  of 
heaven  which  they  experience,  resulting  from  the  love  and  wis 
dom  which  they  receive  from  the  Lord,  would  by  degrees  be 
thought  little  of,  did  they  abide  in  it  continually ;  as  is  experi 
enced  by  those  who  are  perpetually  surrounded  by  delightful 
arid  agreeable  objects  without  variety.     A  Second  Cause  is,  that 
angels  possess  a  proprium*  as  well  as  men ;  that  this  consists 
in  loving  one's  self;  that  the  inhabitants  of  heaven  are  all  with 
held  from  their  proprium^  and,  so  far  as  they  are  withheld  from 
it  by  the  Lord,  they  are  in  the  enjoyment  of  love  and  wisdom, 

*  It  has  been  found  impossible,  by  othor  translators  of  our  Author,  to  avoid  using 
the  Latin  word  proprium,  as  introduced  by  him,  without  attempting  to  translate  it. 
The  word  "  selfhood"  is  sometimes  employed  as  a  rendering  of  it,  and  conveys  tho 
most  of  what  is  intended  by  it.  It  may.  therefore,  be  properly  used  for  it  in  other 
works  ;  but  in  versions  of  the  Author's  own  writings,  it  appears  best  to  retain  the 
Latin  word, — neither  "selfhood,"  nor  any  other  English  word,  answering  to  it  exactly. 
Proprium  simply  means,  what  is  one's  own:  and  when  this  is  known  to  tho  reader,  no 
inconvenience  can  result  from  its  use.  In  time,  no  doubt,  like  medium,  decorum, 
memoranilmn^  and  other  words  of  the  same  form  (not  to  mention  the  innumerable 
purely  Latin  words  of  other  forms  which  are  incorporated  in  our  tongue),  it  will  bo 
perfectly  domesticated  amongst  us,  and  will  then  occasion  no  more  unpleasantness  to 
English'  ears,  or  embarrassment  to  English  understandings,  thun  the  Latin  w-rds  al 
luded  to  do  now. — N. 

76 


HEAVEN.  158,  159 

whereas,  HO  far  as  they  are  not  withheld  from  it,  they  are  im 
mersed  in  the  love  of  self;  and  since  every  one  loves  his  pro- 
priurn,  and  this  draws  him  away,(3)  therefore  they  experience 
changes  of  state,  or  successive  vicissitudes.  A  Third  Cause  is, 
that  they  may  advance  in  perfection :  for  they  are  thus  accus 
tomed  to  be  kept  in  the  sense  of  love  to  the  Lord,  and  to  be 
withheld  from  the  love  of  self;  and  also,  that,  by  alternations 
of  enjoyment  and  non-enjoyment,  their  perception  and  sense  of 
good  may  become  more  exquisite.(4)  The  angels  said,  further, 
that  the  Lord  does  not  produce  their  changes  of  state,  since  the 
Lord,  as  a  sun,  is  always  flowing  into  them  with  an  influx  of 
heat  and  light,  that  is,  of  love  and  wisdom  :  but  that  the  cause 
of  those  changes  is  in  themselves,  because  they  love  their  pro- 
prium,  which  continually  draws  them  away.  This  they  illus 
trated  by  a  comparison  drawn  from  the  sun  of  the  natural  world ; 
for  this  is  not  the  cause  of  the  changes  of  state  as  to  heat  and 
cold,  light  and  shade,  which  occur  every  year  and  every  day ; 
for  the  sun  stands  motionless ;  but  the  changes  are  caused  by 
the  motion  of  the  earth. 

159.  It  has  been  shown  me  how  the  Lord  appears  to  the 
angels  of  the  celestial  kingdom  in  their  first  state,  how  in  their 
second,  and  how  in  their  third.  The  Lord  was  at  first  seen  as  a 
sun,  glowing  and  beaming  with  such  splendor  as  it  is  impossible 
to  describe ;  and  I  was  informed,  that  it  was  thus  that  the  Lord 
as  a  sun  appears  to  the  angels  in  their  first  state.  There  was 
afterwards  seen  a  great  dusky  belt  round  the  sun,  in  consequence 
of  which  the  glowing  and  beaming  appearance,  which  at  first 
gave  it  such  splendor,  began  to  be  dulled :  and  I  was  told,  that 
the  sun  has  that  appearance  in  their  second  state.  Afterwards, 
the  belt  appeared  to  become  more  dusky,  and  the  sun,  in  conse 
quence,  less  glowing ;  which  process  went  on  by  degrees,  till  at 
last  the  sun  became,  apparently,  quite  white ;  and  I  was  in 
formed,  that  it  appears  to  them  in  this  way  in  their  third  state. 
After  this,  again,  that  white  mass  appeared  to  move  to  the  left 
towards  the  rnoon  of  heaven,  and  to  add  itself  to  its  light ;  upon 
which  the  moon  shone  with  more  brightness  than  usual :  and  it 
was  stated  to  me,  that  that  was  the  fourth  state  to  the  angels  of 
the  celestial  kingdom,  and  the  first  to  those  of  the  spiritual 
kingdom,  and  that  the  changes  of  state  in  the  two  kingdoms 
thus  proceed  alternately  in  regard  to  each  other;  not,  however, 
in  the  whole  at  once,  but  in  one  society  after  another;  and  also, 
that  those  vicissitudes  do  not  return  at  stated  periods,  but  occur 

(*)  That  tlie  proprium,  of  man  consists  in  loving  himself,  nn.  604,  731,  4317,  5660. 
That  the  proprium  must  be  separated,  to  the  intent" that  the  Lord  may  be  present,  nn. 
1028.  1044.  That  it  is  also  actually  separated,  when  any  one  is  held  in  good  by  the 
Lord,  nn.  9334,  9385,  9336,  9447,  9452,  9453,  9454,  9933. 

(4)  That  the  angels  are  .perfecting  to  eternity,  nn.  4803,  6648.  That  in  heaven,  one 
state  is  in  no  case  altogether  like  another,  and  that  hence  it?  perpetual  perfection,  n. 
10,200. 

77 


160 164  HEAVEN. 

sooner  or  later,  without  their  being  aware  of  their  approach. 
The  angels  said,  further,  that  the  sun  is  not  thus  changed,  and 
does  not  make  such  progression,  in  itself,  but  that,  nevertheless, 
it  appears  to  do  so,  according  to  the  successive  progressions  of 
states  experienced  by  the  angels,  by  reason  that  the  Lord  ap 
pears  to  every  one  according  to  the  quality  of  bis  state  ;  whence 
the  sun  appears  glowing  to  them  when  they  are  in  an  intense 
state  of  love,  and  less  glowing,  and  at  last  white,  as  their  love 
diminishes.  They  stated,  likewise,  that  the  quality  of  their 
states  was  represented  by  the  dusky  belt,  which  induced  OE 
the  sun  those  apparent  variations  in  respect  to  its  flame  and 
light. 

160.  "When  the  angels  are  in  their  last  state,  which  is  when 
they  have  descended  into  their  propriwn,  they  begin  to  grow 
Bad.     I  have  conversed  with  them  while  in  this  state,  and  have 
witnessed  that  sadness.     But  they  said,  that  they  were  in  hopes 
of  soon  returning  into  their  former  state,  and  thus,  as  it  were, 
of  again  returning  into  heaven ;  for  it  is  heaven,  to  them,  to  be 
withheld  from  their  proprium. 

161.  There  are  also  changes  of  state  in  the  hells :  but  these 
will  be  described  below,  when  hell  is  treated  of. 


OF  TIME  IN  HEAVEN. 


162.  Though  all  things  in  heaven,  have  their  successions  and 
progressions,  as  in  the  world,  still  the  angels  have  no  notion  or 
idea  of  time  and  space ;  and  so  completely  destitute  are  they  of 
such  notion  and  idea,  that  they  do  not  even  know  what  time  and 
space  are.    Time,  in  heaven,  shall  be  treated  of  here ;  and  space, 
in  its  proper  Section,  below. 

163.  The  reason  that  the  angels  do  not  know  what  time  is, 
notwithstanding  all  things  occur,  with  them,  in  successive  pro 
gression,  as  in  the  world,  and  so  completely  so  that  there  is  no 
difference  whatever,  is  this :   In  heaven,  they  have  no  years  and 
days,  but  changes  of  state;  and  where  years  and ^ days  exist, 
there  are  times  and  seasons :  but  where  changes  of  state  exist 
instead,  there  are  states. 

164.  The  reason  that  times  or  seasons  exist  in  the  world,  is, 
because,  there,  the  sun,  in  appearance,  passes  from  one  degree 
of  the  zodiac  to  another,  and  causes  the  times  and  seasons,  as 
they  are  called,  of  the  year ;  and,  moreover,  revolves  round  the 
earth,  causing  the  times,  as  they  are  called,  of  the  day ;  per 
forming  both  revolutions  at  regular  intervals.     Not  so  the  sun 
of  heaven.     The  sun  does  not,  by  successive  progressions  and 
circumgyrations,  produce  years  and  days,  but,  in  appearance, 
changes 'of  state,  and  these  not  at  regular  intervals  (as  shown  in 

78 


HEAVEN.  165 167 

the  preceding  Section).  On  this  account,  the  angels  cannot  form 
any  idea  of  time,  but  have,  instead  of  it,  an  idea  of  state.  (What 
state  is,  may  be  seen  above,  n.  154.) 

165.  Since  the  angels  have  no  idea  drawn  from  time,  as  men 
in  the  world  have,  neither  have  they  any  idea  respecting  time, 
or  any  thing  relating  to  time.     As  to  those  things  which  are 
proper  to  time,  the  angels  do  not  so  much  as  know  what  they 
are ;  such  as  what  a  year  is,  what  a  month,  a  week,  a  day,  an 
hour,  to-day,  to-morrow,  yesterday.     When  angels  hear  these 
named  by  man  (for  a  man  always  has  angels  adjoined  to  him  by 
the  Lord),  they  have,  in  lieu  of  them,  a  perception  of  state,  and 
of  such  things  as  relate  to  state :  thus  the  natural  idea  of  man 
is  turned  into  a  spiritual  idea  with  the  angels.     It  is  on  this 
account  that  times  or  seasons,  in  the  Word,  signify  states;  and 
that  the  things  proper  to  time,  such  as  those  named  above,  sig 
nify  spiritual  things  that  correspond  to  them^1) 

166.  The  like  occurs  in  regard  to  all  things  that  exist  from 
time,  such  as  the  four  seasons  of  the  year,  which  are  called 
spring,  summer,  autumn,  and  winter  ;  the  four  times  of  the  day, 
which  are  called  morning,  noon,  evening,  and  night ;  and  the 
four  ages  of  man,  which  are  called  infancy,  youth,  manhood, 
and  old  age ;  with  all  things  else,  which  either  exist  from  time, 
or  follow  in  succession  in  the  order  of  time.    When  man  thinks 
of  these  things,  he  thinks  from  time,  but  an  angel,  from  state  ; 
wherefore  every  thing  derived  from  time  which  is  included  in 
those  ideas  with  man,  is  turned,  with  an  angel,  into  the  idea  of 
state.     Spring  and  morning  are  turned  into  the  idea  of  the  state 
of  love  and  wisdom,  as  these  exist  with  angels  when  in  their  first 
state ;  summer  and  noon  are  turned  into  the  idea  of  love  and 
wisdom,  as  these  exist  in  their  second  state ;  autumn  and  even 
ing,  such  as  they  are  in  their  third  ;  but  night  and  winter,  into 
an  idea  of  a  state  such  as  exists  in  hell.     Hence  it  is  that  those 
times  have,  in  the  Word,  such  significations  (see  above,  n.  155). 
It  thus  is  evident,  that  the  natural  ideas  which  exist  in  the 
thoughts  of  man,  become  spiritual  ones  in  the  thoughts  of  the 
angels  who  are  present  with  him. 

167.  Since  the  angels  have  no  notion  whatever  of  time,  they 
have  a  different  idea  of  eternity  from  that  which  men  on  earth 
have.     By  eternity,  the  angels  have  a  perception  of  an  infinite 
state — not  of  infinite  time.(2)     I  was  once  engaged  in  thought 
respecting  what  eternity  is ;  and  I  found  that  I  could  conceive, 

(»)  That  times,  in  the  Word,  signify  states,  nn.  2788,  2838,  3254,  3356,  4314,  4901, 
4916,  7218,  8070,  10,133,  10,605.  That  the  angels  think  without  an  idea  of  time  and 
space,  n.  3404.  The  reasons  why,  nn.  1274,  1382,  3356,  4882,  4',tol,  61 10,  7218,  7381. 
What  a  year,  in  the  Word,  signifies,  nn.  487,  488,  493,  893,  29<>rt,  782%  10,2o9.  What 
a  month,  n.  3814.  What  a  week,  nn.  2044,  3S45.  What  a  duv,  nn.  23,  487,  488,  6110, 
7680,  8426,  9213,  10,132,  10,605.  What  to-day,  nn.  2838,  3<jt)8,  4404,  6165,  6984,  993&. 
What  to-morrow,  nn.  3998.  10,497.  What  yesterday,  nn.  6U8  !,  7114,  7140. 

(•)  That  men  have  an  idea  of  eternity  with  time,'  but  the  angels  without  time  nn. 
1382,  3404,  8325. 

79 


167,  168  HEAVEN. 

by  the  idea  of  time,  what  to  eternity  might  be,  namely,  existence 
without  end ;  but  that  I  could  not  thus  conceive  what  from 
eternity  could  be,  nor,  consequently,  what  God  was  engaged  in 
before  creation,  from  eternity.  Falling,  in  consequence,  Into  a 
state  of  anxiety,  I  wras  elevated  into  the  sphere  of  heaven,  and 
thus  into  the  state  of  perception  respecting  eternity  which  is 
enjoyed  by  the  angels.  I  then  was  enlightened  to  see,  that 
eternity  is  not  to  be  thought  of  from  time,  but  from  state,  and 
that  then  a  perception  can  be  obtained  of  what/rom  eternity  is ; 
which,  accordingly,  I  then  experienced. 

168.  The  angels  who  converse  with  men,  never  speak  by 
means  of  the  natural  ideas  proper  to  man,  all  which  are  drawn 
from  time,  from  space,  from  materiality,  and  from  things  analo 
gous  to  these ;  but  by  means  of  spiritual  ideas,  all  of  which 
are  drawn  from  states,  and  their  various  changes,  within  and 
without  the  angels.  Nevertheless,  the  ideas  of  the  angels, 
which  are  spiritual,  when  they  enter  into  men  by  influx,  are 
changed  in  a  moment,  and  of  themselves,  into  such  natural  ideas 
proper  to  man  as  perfectly  correspond  to  their  spiritual  ones : 
but  that  such  change  takes  place,  is  not  known  either  to  the 
angels  or  to-the  man.  Such,  also,  is  the  nature  of  all  the  influx 
that  flows  into  man  from  heaven.  There  were  certain  angels 
who  were  admitted  more  nearly  into  my  thoughts  than  is  usual, 
even  into  iny  natural  thoughts,  in  which  were  many  ideas  drawn 
from  time  and  space  :  but  as  they  ther  understood  nothing,  they 
suddenly  withdrew :  after  which  I  heard  them  conversing,  and 
saying,  that  they  had  been  in  darkness.  How  complete  is  the 
ignorance  of  the  angels  in  regard  to  time,  it  has  been  granted 
me  to  know  by  experience.  A  certain  angel  came  from  heaven 
who  was  of  such  a  character,  that  he  could  be  admitted,  not  only 
into  spiritual  ideas,  but  also  into  natural  ideas,  such  as  those  of 
man ;  in  consequence  of  which,  I  afterwards  conversed  with 
him,  as  one  man  does  with  another.  At  first,  he  did  not  know 
what  that  which  I  called  time  was ;  wherefore  I  was  obliged  to 
inform  him  how  the  sun  appears  to  revolve  round  the  earth, 
causing  years  and  days  :  and  that  the  years  are  thence  divided 
into  four  seasons,  and  also  into  months  and  weeks ;  and  the  days 
into  twenty-four  hours  ;  all  which  recur  at  stated  intervals  ;  and 
that  such  is  the  origin  of  times.  On  hearing  this,  he  wondered, 
and  said  that  he  knew  nothing  of  such  matters,  but  that  he 
knew  what  states  are.  In  the  course  of  our  conversation,  I  also 
told  him,  that  it  is  known  in  the  world  that  there  is  no  time  in 
heaven ;  or  that  men  talk,  at  least,  as  if  they  knew  it ;  for  they 
say  when  a  person  dies,  that  he  has  left  the  things  of  time,  and 
that  he  has  departed  out  of  time ;  by  which  they  mean,  out  of 
the  world.  I  also  remarked,  that  it  is  known  to  some  that 
times,  in  their  origin,  are  states,  from  the  circumstance,  that 
they  depend  entirely  upon  the  states  of  the  affections  in  which 
80 


HEAVEN.  169 171 

;he  person  is,  being  short  to  those  who  are  in  agreeable  and 
cheerful  states,  long  to  those  who  are  in  disagreeable  and  melan 
choly  ones,  and  variable  in  a  state  of  hope  and  of  expectation. 
On  which  account,  the  learned  discuss  what  time  arid  space  are ; 
and  there  even  are  some  who  know  that  time  belongs  to  the 
natural  man. 

169.  The  natural  man  may  imagine,  that  he  would  have  no 
thoughts  at  all,  if  the  ideas  of  time,  of  space,  and  of  material 
things,  were  removed ;  for  upon  these  ideas  are  founded  all  the 
thoughts  which  man  can  conceive.(3)  But  be  it  known  to  such 
a  person,  that  the  thoughts  are  bounded  and  contracted  in  pro 
portion  as  they  partake  of  time,  space,  and  materiality ;  and 
that  they  are  not  bounded,  but  are  extended,  in  proportion  as 
they  do  not  partake  of  those  things,  because  the  mind  is  so  far 
elevated  above  things  corporeal  and  worldly.  It  is  hence  that 
the  angels  derive  their  wisdom,  and  that  it  is  such  as  is  called 
incomprehensible,  because  it  cannot  be  conceived  by  ideas  that 
merely  consist  of  such  elements. 


OF  REPRESENTATIVES  AND   APPEARANCES   IN  HEAVEN. 

170.  A  man  who  thinks  from   natural   light   alone,  cannot 
comprehend  that  any  thing  in  heaven  can  be  like  what  exists 
in  the  world  :   the  reason  is,  because,  from  that  light,  he  has 
conceived  and  confirmed  the  notion,  that  angels  are  nothing  but 
minds,  and  that  minds  are  a  sort  of  ethereal  puffs  of  breath ; 
and  that,  on  this  account,  they  have  not  the  senses  that  man  has, 
nor,  consequently,  any  eyes ;   and  that  if  they  have  no  eyes, 
there  can  be  no  objects  of  sight :   whereas  the  truth  is,  that 
angels  have  all  the  senses  that  man  has,  much  more  exquisite 
than  his  are ;  and  that  they  also  have  light,  by  which  they  see, 
much  brighter  than  the  light  by  which  man  sees.     That  angels 
are  men  in  most  perfect  human  form,  and  enjoy  every  sense 
that  man  does,  may  be  seen  above,  nn.  73 — 77.     And  that  the 
light  of  heaven  is  much  brighter  than  the  light  in  the  world,  nn. 
126—132. 

171.  What  is  the  nature  of  the  objects  which  appear  to  the 
angels  in  tho  heavens,  cannot  be  described  in  few  words ;  they 
are,  however,  in  great  part  like  those  which  exist  on  earth,  ex 
cept  that  they  are  more  perfect  in  form,  and  more  abundant  in 
number.     That  such  objects  exist  in  the  heavens,  may  be  evi 
dent  from  those  which  were  seen  by  the  prophets  ;  such  as  those 
belonging  to  the  new  temple  and  new  earth  shown  to  Ezekiel 

(*)  That  man  does  uot  think  without  an  idea  of  time ;  otherwise  than  the  angels,  n. 
8404. 

6  81 


ITS— 175  HEAVEN. 

(chs.  xl. — xlviii.  of  his  prophecies),  those  shown  to  Daniel  (see 
ehs.  vii. — xii.  of  his  book),  and  those  to  John  (see  the  Revela 
tion,  from  beginning  to  end),  and  to  others  (mentioned  both  in 
the  historical  and  prophetical  books  of  the  Word).  They  saw 
these  objects  when  heaven  was  opened  to -them  ;  and  heaven  is 
said  to  be  opened  when  the  interior  sight  is  opened,  which  is 
that  of  a  man's  spirit ;  for  objects  in  heaven  cannot  be  seen  with 
man's  bodily  eyes,  but  only  with  the  eyes  of  his  spirit.  When 
it  pleases  the  Lord,  these  eyes  are  opened ;  and  man  is  then 
withdrawn  from  natural  light,  which  he  perceives  by  the  senses 
of  his  body,  and  is  elevated  into  spiritual  light,  which  he  per 
ceives  by  his  spirit.  It  was  in  this  light  that  I  beheld  the 
objects  that  are  in  the  heavens. 

172.  But  although  the  objects  which  appear  in  the  heavens 
are,  in  great  part,  like  those  which  exist  on  earth,  they  still  are 
not  like  them  with  respect  to  their  essence;  for  those  in  the 
heavens  derive  their  existence  from  the  sun  of  heaven,  and  those 
on  earth  from  the  sun  of  this  world.     Those  things  .which  derive 
their  existence  from  the  sun  of  heaven  are  termed  spiritual 
things  :  but  those  which  derive  their  existence  from  the  sun  of 
this  world  are  termed  natural. 

173.  The  objects  which  exist  in  the  heavens  do  not  exist  in 
the  same  manner  as  do  those  on  earth.      In  the  heavens,  all 
things  have  existence  from  the  Lord  according  to  their  corre 
spondence  with  the  interiors  of  the  angels.     To  the  angels  be 
long  both  interiors  and  exteriors.     All  things  that  exist  in  their 
interiors  have  relation  to  love  and  faith,  thus  to  will  and  under 
standing,  for  the  wrill  and  understanding  are  their  receptacles  : 
but  things  exterior  correspond  to  their  interiors.     That  things 
exterior  correspond  to  things  interior,  may  be  seen  above,  nn. 
87 — 115.     This  may  receive  illustration  from  what  was  advanced 
above  respecting  the  heat  and  light  of  heaven,  namely,  that  the 
angels   enjoy  heat  according  to  the  quality  of  their  love,  and 
light  according  to  the  quality  of  their  wisdom.     (See  nn.  128 — 
134.)     It  is  the  same  with  respect  to  all  things  else  that  appear 
to  the  senses  of  the  angels. 

174.  Whenever  it  has  been  granted  me  to  be  in  company  with 
the  angels,  the  objects  in  heaven  were  seen  by  me  exactly  as 
those  in  the  world  are,  and  were  so  completely  perceptible,  that 
I  could  not  tell  but  that  I  was  in  the  world,  and  in  a  royal 
palace.     I  have  also  conversed  respecting  them  with  the  angels, 
as  one  man  does  with  another. 

175.  As  all  objects  which  correspond  to  things  interior  also 
represent  them,  they  are  called,  on  this  account,  Itepresentdr 
tives  :  and  as  they  are  varied  according  to  the  state  of  the  inte 
riors  with  the  angels,  they  are  termed,  on  this  account,  Appear 
ances  /  notwithstanding   the   objects  which   appear  before  the 
eyes  of  the  angels  in  the  heavens,  and  which  are  perceived  by 

82 


HEAVEN.  175,  176 

their  senses,  appear  and  are  perceived  in  as  lively  a  manner,  as 
do  those  which  appear  and  are  perceived  on  earth  by  man; 
indeed,  much  more  clearly,  distinctly,  and  perceptibly.  The 
appearances  which  exist  from  this  origin  in  heaven,  are  called 
real  appearances,  because  they  exist  in  reality.  There  also  are 
appearances  which  are  not  real,  being  such  as  do,  indeed,  ap 
pear,  but  do  not  correspond  to  their  interiors.^)  But  these  will 
be  treated  of  hereafter. 

176.  To  illustrate  what  is  the  nature  of  the  objects  which 
appear  to  the  angels  according  to  correspondences,  I  will  only 
mention  this  single  fact.  To  those  who  are  distinguished  for 
intelligence  there  appear  gardens  and  paradises,  full  of  trees 
and  flowers  of  every  kind.  The  trees  in  them  are  planted  in 
most  beautiful  order,  so  combined  as  to  form  arbors,  the  en 
trance  into  which  is  by  ornamental  openings,  and  around  which 
are  walks  ;  all  disposed  with  such  beauty  as  no  language  can  de 
scribe.  They  who  are  distinguished  for  intelligence  also  walk 
about  in  them,  and  gather  flowers,  which  they  form  into  wreaths, 
with  which  they  adorn  little  children.  There  also  are  species 
of  trees  and  flowers  there,  such  as  never  were  seen,  nor  could 
exist,  in  the  world.  On  the  trees  likewise,  are  fruits,  according 
to  the  good  of  love  in  which  those  intelligent  ones  are  grounded. 
They  behold  such  objects,  because  a  garden  and  paradise,  and 
fruit-trees  and  flowers,  correspond  to  intelligence  and  wisdom.(2) 
That  such  things  exist  in  the  heavens  is  also  known  on  earth, 
but  only  to  sucli  as  are  grounded  in  good,  and  have  not  extin 
guished  in  themselves  the  light  of  heaven  by  natural  light  and 
its  fallacies :  for  they  think  and  say,  when  meditating  and  speak 
ing  of  heaven,  that  such  things  are  there  as  eye  hath  not  seenr 
nor  ear  heard. 

(*)  That  all  things  which  appear  amongst  the  angels  are  representative,  nn.  1971, 
3213—3227,  3342,  3475.  3485,  9481,  9543,  9576,  9577.  That  the  heavens  are  full  of  rep 
resentatives,  nn.  1521, 1532, 1619.  That  the  representatives  are  more  beautiful  as  they 
are  more  interior  in  the  heavens,  n.  3475.  That  representatives  in  the  heaven*  are 
real  appearances,  because  from  the  light  of  heaven,  n.  3485.  That  the  divine  influx  kj 
tnrned  into  representatives  in  the  superior  heavens,  and  thence  also  in  the  inferior 
heavens,  nn.  2179,  3213,  9457,  9481,  9576,  9577.  Things  are  called  representatives 
which  appear  before  the  eyes  of  the  angels  in  such  forms  as  are  in  nature,  thus  such 


as  are 


in  the  world,  n.  9577.     That  internal  tilings  are  thus  turned  into  external,  ] 


1632,  2987 — 3002.  The  nature  of  representatives  in  the  heavens  illustrated  by  various 
examples,  nn.  1521,  1532,  1619—1628,  1807,  1973,  1974,  1977,  1980,  1981,  2299,  2601, 
2761,  2762,  3217,  8219,  3220,  8348,  3350,  5198,  9090,  10,278.  That  all  the  things  which 
appear  in  the  heavens  are  according  to  correspondences,  and  are  called  representatives, 
nn.  3213—3216,  3342,  3475,  3485,  9481,  9574,  9576,  9577.  That  all  things  which  corre 
spond,  represent  also,  and  likewise  signify,  nn.  2896,  2987,  2988,  2989,  2990,  3002, 

(a)  That  a  garden  and  paradise  signify  intelligence  and  wisdom,  nn.  100,  108,  3220. 
What  is  meant  by  the  garden  of  Eden  and  the  garden  of  Jehovah,  nn.  99,  100,  1588. 
Of  paradisiacal  scenes  in  the  other  life,  and  how  magnificent  they  are,  nn.  1122,  1622, 
2296,  4528,  4529.  That  trees  signify  perceptions  and  knowledges," from  which  wisdom 
and  intelligence  are  derived,  nn.  103,  2163,  2682,  2722,  2972,  7692.  That  fruits  signify 
the  goods  of  love  and  eharity,  np.  3146,  8690,  9387. 

83 


177—179  HEAVEN. 


OF  THE  CLOTHES  IN  WEIGH  THE  ANGELS  ARE  DRESSED. 

177.  Since  angels  are  men,  and  live  in  society  as  men  on  earth 
do,  it  follows  that  they  have  clothes,  houses,  and  other  things  of 
that  nature ;  differing,  however,  from  those  of  men  on  earth,  by 
being  more  perfect,  because  angels  exist  in  a  more  perfect  state. 
For  as  the  wisdom  of  angels  so  far  exceeds  that  of  men  as  to  be 
called  ineffable,  so  also  does  every  thing  which  is  perceived  by 
them  and  appears  to  them ;  because  all  things  which  are  per 
ceived  by  the  angels,  and  which  appear  to  them,  correspond  to 
their  wisdom.     (See  above,  n.  173.) 

178.  The  clothes,  in  which  the  angels  are  dressed,  like  other 
things  connected  with  them,  are  in  correspondence  ;  and  being 
in  correspondence,  they  have  a  real  existence.     (See  above,  n. 
175.)     Their  clothes  correspond  to  their  intelligence ;  where 
fore  all  the  inhabitants  of  heaven  appear  in  dresses  that  accord 
with  their  intelligence  ;  and  as,  in  intelligence,  one  excels  an 
other,  so  one  has  better  clothes  than  another.     The  most  intel 
ligent  wear  clothes  that  glow  as  if  from  flame,  and  some  wear 
dresses  that  shine  as  if  from  light :  the  less  intelligent  have 
garments  of  clear  or  of  opake  white  not  shining ;  and  the  less 
intelligent  still  wrear  clothes  of  different  colors ;  but  the  angels 
of  the  inmost  heaven  are  naked. 

179.  Since  the  garments  of  the  angels  correspond  to  their 
intelligence,  they  also  correspond  to  truth,  since  all  intelligence 
is  derived  from  the  Divine  Truth ;  whether,  therefore,  you  say 
that  the  angels  are  clothed  in  accordance  with  their  intelligence 
or  in  accordance  with  the  Divine  Truth  as  received  by  them,  it 
amounts  to  the  same.     The  reason  that  the  dresses  of  some 
glow  as  from  flame,  or  shine  as  from  light,  is,  because  flame 
corresponds  to  good,  and  light  to  truth  derived  from  good  :(*) 
and  the  reason  that  the  garments  of  some  are  of  a  clear  or  of  an 
opake  white  not  shining,  or  of  different  colors,  is,  because  the 
Divine  Good  and  Truth  are  less  refulgent,  and  also  are  various 
ly  received  among  the  less  intelligent.(2)     White,  also,  both 
clear  and  opake,  corresponds  to  truth, (3)  and  colors  to  its  varie 
ties.^)     The  reason  that,  in  the  inmost  heaven,  the  inhabitants 

(*)  That  garments,  in  the  Word,  signify  truths,  from  correspondence,  nn.  1073, 
2576,  5319,  5554,  9212,  9216,  9952,  10,536.  Because  truths  invest  good,  n.  5248.  That 
a  veil  or  covering  signifies  the  intellectual  principle,  because  the  intellect  is  the  re- 
cipieiit  of  truth,  n.  6378.  That  bright  garments  of  fine  linen  signify  truths  derived 
from  the  Divine  Being,  nn.  5319,  9469.  That  flame  signifies  spiritual  good,  and  the 
light  thence  issuing,  truth  from  that  good,  nn.  3222,  6832. 

(a)  That  angels  and  spirits  appear  clothed  with  garments  according  to  the  truths 
possessed  by  them,  thus  according  to  their  intelligence,  nn.  165,  5248,  5954,  9212,  9216, 
9814,  9952,  10,686.  That  the  garments  of  the  angels  in  some  cases  possess  sj  Jendor, 
and  in  some  cases  do  not,  n.  5248. 

(»)  That  brightness  and  whiteness,  in  the  Word,  signify  truth,  because  derived 
from  the  light  of  heaven,  nn.  3301,  3993,  4007. 

(*)  That  colors,  in  heaven,  are  variegations  of  the  light  there,  nn.  1042,  1043,  1058, 
1624,  3993,  4530,  4742,  4922.  That  colors  signify  various  things  which  relate  to  infeM- 
84: 


PA  7  T>A- 

HEAVEN.  18(>,  181 

are  naked,  is,  because  they  are  grounded  in  innocence,  and  in 
nocence  corresponds  to  nakedness.(5) 

180.  Since  the  angels  wear  clothes  in  heaven,  they  also  ap 
peared  in  clothes  when  they  were  seen  in  the  world ;  as  in  the 
case  of  those  who  appeared  to  the  prophets,  and  also  of  those    ' 
who  were  seen  at  the  Lord's  sepulchre,  whose  countenance  was 
like  lightning,  and  their  garments  white  and  shining  (Matt, 
xxviii.  3  ;  Mark  xvi.  5  ;  Luke  xxvi.  4 ;  John  xx.  12) ;  with  those 
seen  by  John  in  heaven,  whose  garments  were  ofjme  linen,  and 
white  (Rev.  xix.   14 ;  iv.   4).     Intelligence  being  derived  from 
the  Divine  Truth,  therefore  the  Lord's  garments,  when  he  was 
transfigured,  became  glittering,  and  white  as  the  light.     (Matt, 
xvii.  2 ;  Mark  ix.  3 ;  Luke  ix.  29.     That  light  is   the  Divine 
Truth  proceeding  from  the  Lord,  may  be  seen  above,  n.  129.) 
It  is  on  this  account  that  garments,  in  the  Word,  signify  truths, 
and  intelligence  derived  from  them,  as  in  John:  They  "who 
have  not  defiled  their  garments, — shall  walk  with  Me  in  white, 
for  they  are  worthy.     He  that  overcometh,  the  same  shall  be 
clothed  in  white  raiment" — (Rev.  in.  4,  5.)     "  blessed  is  he 
that  watclieth,  and  keepeth  his  garments" — (Ch.  xvi.  15.)     And 
of  Jerusalem,  by  which  is  meant  the  church  that  is  grounded 
in  truth,(b>)  it  is  thus  written  in  Isaiah :  u  Awake,  put  on  thy 
strength,  U  Zion;  puton  thy  beautiful  garments,  0  Jerusalem" — 
(Ch.  Hi.  1.)    So  in  Ezekiel :  "  I  girded  thee  about  with  fine  linen, 
and  I  covered  thee  with  silk. — Thy  raiment  was  of  fine  linen 
and  silk" — (Ch.  xvi.  10,  13.)     And  in  many  other  places.     A 
person,  however,  who  is  not  grounded  in  truths,  is  said  not  to 
be  clothed  with  a  wedding-garment ;   as  in  Matthew :  "  And 
when  the  king  came  in, — he  saw  there  a  man  that  had  not  on  a 
wedding-garment :  and  he  said  unto  him,  Friend,  how  earnest 
thou  in  hither  not  having  a  wedding-garment '•? — Cast  him  into 
outer  darkness" — (Ch.  xxii.  11,  12,  13.)     By  the  house  where 
the  marriage  was  celebrated,  is  meant  heaven  and  the  church, 
on  account  of  the  conjunction  of  the  Lord  with  them  by  His 
Divine  Truth ;  wherefore,  in  the  Word,  the  Lord  is  called  the 
Bridegroom  and  Husband,  and  heaven  and  the  church  the  bride 
and  wife. 

181.  The  garments  of  the  angels  do  not  merely  appear  as 
garments,  but  are  such  in  reality.-    This  is  evident  from  these 
circumstances  :  that  they  not  only  see  them,  but  also  feel  them; 

ligence  and  wisdom,  nn.  4530,  4922,  9466.  That  the  precious  stones  in  the  TTrim  and 
the  Thummim,  according  to  their  colors,  signified  all  things  of  truth  derived  from 
good  in  the  heavens,  nn.  9865,  9868,  9905.  That  colors,  so  far  as  they  partake  of  red 
ness,  signify  good,  and  so  far  as  they  partake  of  white,  signify  truth,  n.  9476. 

(*)  That  all  who  dwell  in  the  inmost  heaven  are  forms  of  innocence,  and  that  there 
fore  they  appear  naked,  nn.  154,  165,  297,  2736,  3887,  8375,  9960.  That  innocence  ia 
represented  in  the  heavens  by  nakedness,  nn.  165,  8375,  9960.  That  to  the  innocent 
and  the  chaste  nakedness  is  no  shame,  because  without  offence,  nn.  165,  213,  8375. 

(8)  That  Jerusalem  signifies  the  church,  in  which  is  genuine  doctrine,  nn.  402,  3654, 

9  1OO. 

85 


182,  183  HEAVEN. 


that  they  possess  many  of  them;  that  they  }ut  them  off,  and 
put  them  on ;  and  that  when  they  are  not  in  use,  they  lay  them 
by,  and,  when  in  use,  take  them  again.  That  they  wear  differ- 
ent  dresses,  I  have  witnessed  a  thousand  times.  I  inquired 
whence  they  obtained  them ;  and  they  told  me,  from  the  Lord  ; 
that  they  receive  them  as  gifts ;  and  that  they  sometimes  are 
clothed  with  them,  without  knowing,  themselves,  Low  it  has 
been  done.  They  said,  also,  that  their  garments  are  changed 
according  to  their  own  changes  of  state  ;  and  that,  in  their  first 
and  second  states,  their  garments  are  shining  and  of  a  clear 
white,  but,  in  their  third  and  fourth  states,  are  a  little  more 
dull ;  and  that  this,  likewise,  occurs  from  correspondence,  be 
cause  their  changes  of  state  are  changes  with  respect  to  intelli 
gence  and  wisdom.  (On  which,  see  above,  nn.  154 — 161.) 

182.  Since  every  one  in  the  spiritual  world  has  clothes  in  ac 
cordance  with  his  intelligence,  thus  in  accordance  with  the 
truths  from  which  his  intelligence  is  derived,  it  follows  that  the 
inhabitants  of  the  hells,  being  destitute  of  truths,  do  indeed 
appear  in  some  sort  of  clothes,  but  such  as  are  ragged,  filthy, 
and  disgusting,  according  to  every  one's  insanity ;  nor  can  they 
wear  any  others.  That  they  should  have  some  sort  of  clothing 
is  granted  them  by  the  Lord,  that  they  may  not  appear  naked. 


OF  THE  HABITATIONS  AND  MANSIONS  OF  THE  ANGELS. 

183.  Since  in  heaven  there  are  societies,  and  the  angels  live 
as  men  do,  it  follows  that  they  also  have  habitations,  and  that 
these  are  of  different  kinds  according  to  every  one's  state  of 
life;  thus  that  those  who  are  in  a  state  of  higher  dignity  have 
magnificent  habitations,  and  those  in  lower,  such  as  are  not  so 
magnificent.  I  have  sometimes  conversed  with  the  angels  re 
specting  the  habitations  in  heaven,  and  have  observed  that 
scarcely  any  person  will  believe,  at  the  present  day,  that  they 
have  houses  and  mansions;  some  denying  the  fact,  because 
they  do  not  see  them  ;  some,  because  they  are  ignorant  that 
angels  are  men ;  some,  because  they  suppose  the  heaven  of 
angels  to  be  the  heaven  that  they  behold  with  their  eyes  above 
and  around  them;  and  as  this  appears  to  be  empty  space,  and 
they  suppose  the  angels  to  be  merely  ethereal  forms,  they  con 
clude  that  they  live  in  the  ether.  Besides,  they  cannot  conceive 
how  there  can  be,  in  the  spiritual  world,  such  objects  as  exist  in 
the  natural  world,  because  they  are  in  entire  ignorance  respect 
ing  what  that  which  is  spiritual  is.  The  angels  replied,  that 
they  are  aware  that  such  ignorance  prevails  at  the  present  time 
in  the  world,  and  especially  (what  astonished  them)  with.' a  the 
church,  where  it  possesses  the  intelligent  much  more  than 
86 


HEAVEN.  183,  184 

whom  they  call  the  simple.  They  said,  further,  that  those  who 
are  in  such  ignorance  might  nevertheless  know  from  the  Word 
that  angels  are  men,  because  such  of  them  as  have  been  seen 
were  seen  as  men ;  as  was  the  Lord  also,  who  took  with  him 
the  whole  of  His  Humanity :  and  that  it  might  likewise  be 
known,  since  angels  are  men,  that  they  have  mansions  and 
habitations,  and  do  not,  as  some  suppose  in  their  ignorance, 
which  the  angels  call  insanity,  flit  about  in  the  air,  nor  are  mere 
puffs  of  wind,  notwithstanding  their  being  called  "  spirits."* 
The  angels  added,  likewise,  that  they  who  form  such  notions 
might  nevertheless  comprehend  the  truth,  as  just  stated,  would 
they  only  think  on  the  subject  independently  of  their  precon 
ceived  notions  respecting  angels  and  spirits ;  as  is  done  when 
they  do  not  first  raise  the  question,  whether  it  is  so,  and  make 
this  the  immediate  subject  of  their  thoughts.  For  the  idea  is 
common  to  every  one,  that  angels  are  in  human  form,  and  that 
they  have  dwellings,  which  they  call  the  abodes  of  heaven,  that 
are  far  more  magnificent  than  the  abodes  of  earth  :  but  this  idea, 
common  to  all,  which  is  the  result  of  an  influx  from  heaven,  is 
instantly  annihilated  when  the  question,  whether  it  is  so,  is 
placed  directly  before  the  view,  and  is  made  the  central  object 
of  the  thoughts.  This  is  chiefly  done  by  the  learned,  who,  by 
their  self-derived  intelligence,  have  shut  heaven  against  them 
selves,  and  have  closed  the  avenue  by  which  its  light  might 
enter.  The  belief  respecting  the  life  of  man  after  death  under 
goes  the  same  fate.  When  a  person  speaks  on  this  subject,  not 
thinking  at  the  time  from  his  acquired  learning  respecting  the 
soul,  nor  from  the  doctrine  of  its  reunion  with  the  body,  he 
believes  that  he  shall  live  after  death  as  a  man,  and,  if  he  has 
led  a  good  life,  in  company  with  the  angels ;  and  that  he  shall 
then  behold  magnificent  objects,  and  partake  of  transporting 
joys.  But  as  soon  as  he  reverts  to  the  doctrinal  notion  of  re 
union  with  the  body,  or  to  the  common  hypothesis  about  the 
soul ;  and  the  thought  occurs  whether  the  soul  is  of  such  a  na 
ture,  and  thus  the  question  is  raised,  whether  it  is  so;  his  for 
mer  idea  is  dissipated. 

184.  But  it  is  better  to  adduce  the  evidence  of  experience. 
Whenever  I  have  orally  conversed  with  the  angels,  I  have  been 
with  them  in  their  habitations.  These  are  exactly  like  the 
habitations  on  earth  which  are  called  houses,  but  more  beauti 
ful.  They  contain  chambers,  withdrawing-rooms,  and  bed 
chambers,  in  great  numbers  :  they  have  courts  to  them,  and  are 
encompassed  with  gardens,  flower-beds,  and  fields.  Where  the 
angels  live  together  in  societies,  the  habitations  are  contiguous, 
one  adjoining  another,  and  arranged  in  the  form  of  a  city,  with 
streets,  roads,  and  squares,  exactly  like  the  cities  on  our  earth. 

*  It  is  to  be  remembered  that  the  word  for  a  spirit,  in  the  ancient  languages,  like 
*  ghost"  in  our  own,  primarily  signifies  breath^  or  wind. — N. 

87 


>  HEAVEN. 

It  has  also  been  granted  me  t">  walk  through  them,  and  to  look 
about  on  all  sides,  and  occasionally  to  enter  the  houses.  This 
occurred  to*  me  when  wide  awake,  my  interior  si°-ht  beino-  open 
at  the  time.O) 

185.  I  have  seen  palaces  in  heaven,  so  magnificent  as  to  sur 
pass  all  description.     The  upper  parts  were  refulgent,  as  if  built 
of  pure  gold ;  and  the  lower  parts,  as  if  constructed  of  precious 
stones.     Some  palaces  were  more  splendid  than  others.    The 
inside  was  suitable  to  the  outside ;  the  apartments  were  orna 
mented  with  such  decorations,  that  neither  language  nor  science 
is  adequate  to  the  description  of  them.     On  the  side  which 
looked   towards  the  south,  were   paradises,  all  the  objects  in 
which  were  similarly  resplendent.     In  some  places,  the  leaves  of 
the  trees  were  as  if  formed  of  silver,  and  the  fruit  as  of  gold : 
the  flowers,  as  arranged  in  beds,  presented,  by  tpheir  colors,  the 
appearance  of  rainbows :  and  beyond  the  boundaries  other  pal 
aces  were  seen,  which  terminated  the  view.    Such  is  the  archi 
tecture  of  heaven,  that  you  would  say  you  there  behold  the  very 
art  itself,  and  no  wonder ;  for  it  is  from  heaven  that  that  art  is 
derived  to  men  on  earth.    The  angels  said,  that  such  objects  as 
have  been  mentioned,  and  innumerable  others  still  more  perfect, 
are  presented  before  their  eyes  by  the  Lord :  but  that,  neverthe 
less,  they  impart  more  pleasure  to  their  mind  than  to  their 
eyes  ;  because,  in  every  particular,  they  behold  correspondences ; 
and,  through  those  correspondences,  things  Divine. 

186.  Respecting  these  correspondences,  I  have  also  been  in 
formed,  that  not  only  the  palaces  and  houses,  but  all  things,  to 
the  most  minute  particulars,  both  within   them   and  without 
them,  correspond  to  the  interior  things  which  are  in  the  angels 
from  the  Lord :  that  the  house  itself  in  general  corresponds  to 
their  good,  and  all  the  objects  within  it  to  the  various  particu 
lars  of  which  their  good   is   composed  ;(2)    and  those  without 
the  house  to  their  truths  derived  from  good,   and  also,  their 
perceptions  and   knowledges;   and  since  those   objects  corre 
spond  to  the  goods  and  truths  which  they  possess  from  the  Lord, 
that  they  correspond  to  their  love,  and  to  their  wisdom  and  in 
telligence  thence  derived,  since  love  relates  to  good,  wisdom  to 
good  and  at  the  same  time  to  truth,  and  intelligence  to  truth 
derived  from  good ;  and  that  since  it  is  such  things  as  these 
of  which  the  angels  have  a  perception  when  they  view  those 

(')  That  the  angels  htve  cities,  palaces,  and  houses,  nn.  940,  941,  942,  1116, 1626, 
1627,  1628,  1630,  1631,4622. 

(a)  That  houses,  with  the  things  within  them,  signify  those  things  appertaining  to 
man  which  belong  to  his  mind,  thus  to  his  interiors,  nn.  710,  2233,  2331,  2559,  3128, 
3538,  4973,  5023,  6106,  6690,  7353,  7848,  7910,  7929,  9150.  Consequently,  which  relate 
to  good  and  truth,  nn.  2233,  2331,  2559,  4982,  7848,  7929.  That  inner  rooms  and 
bed-chambers  signify  interior  things,  nn.  8900,  5694,  7353.  That  the  roof  of  a 
house  signifies  what*  is  inmost,  nn.~3*'52,  10,181.  That  a  house  of  wood  signifies 
those  tilings  which  belong  to  good,  and  *  house  of  stone,  those  things  which  belong 
totrjth,  n.  3720. 
88 


HEAVEN.  187—190 

objects,  they  delight  and  affect  their  minds   more  than  their 
eyes. 

187.  This  makes  it  evident  why  the  Lord  declared  Himself 
to  be  the  temple  that  was  at  Jerusalem(3)  (John  ii.  19,  21) ; 
and  why  the  New  Jerusalem  was  seen  as  if  built  of  pure  gold, 
her  gates  of  pearls,  and  her  foundations  of  precious  stones  (Rev. 
xxi.) :  it  was  because  the  temple  represented  the  Lord's  Divine 
Humanity ;  and  the  New  Jerusalem  signifies  the  church  which 
is  to  be  hereafter  established ;  its  twelve  gates,  truths  leading  to 
good  ;  and  its  foundations,  the  truths  upon  which  it  is  based.(4) 

188.  The  angels  of  whom  the  Lord's  celestial  kingdom  is 
composed,  dwell,  for  the  most  part,  in  elevated  situations,  which 
appear   like   mountains    composed  of  earthy  substance.     The 
angels  who  compose  the  Lord's  spiritual   kingdom  dwell   in 
situations  not  so  elevated,  which  appear  like  hills.     But  the 
angels  who  occupy  the  lowest  parts  of  heaven,  dwell  in  places 
which  appear  like  rocks  composed  of  stones.     These   circum 
stances,  also,  exist  from  correspondence ;    for  things   interior 
correspond  to  things  superior ;  and  things  exterior  to  things  in 
ferior.^)     It  is  on  this  account  that  mountains,  in  the  Word, 
signify  celestial  love ;  hills,  spiritual  love  ;  and  rocks,  faith^6) 

189.  There  also  are  angels  who  do  not  live  in  societies,  but 
separate,  a  house  here,  and  a  house  there.     These  dwell  in  the 
central  part  of  heaven  ;  for  they  are  the  best  of  the  angels. 

190.  The  houses  in  which  the  angels  reside  are  not  built  by 
manual  labor,  as  houses  are  in  the  world,  but  are  given  them 
gratis  by  the  Lord,  according  to  the  reception  of  good  and  truth 
by  each.     They  also  undergo  some  slight  variations,  according 
to  the  changes  of  the  state  of  the  interiors  of  their  inhabitants. 
(Of  which,  see  above,  nn.  154 — 160.)     All  things  whatever  that 

he  angels  possess,  they  ascribe  to  the  Lord  as  his  gifts ;  and 
whatever  they  have  need  of,  is  bestowed  upon  them. 

(*)  That  the  house  of  God,  in  the  supreme  sense,  signifies  the  Divine  Humanity  of 
the  Lord,  as  to  divine  good,  but  the  temple,  as  to  divine  truth;  and,  iu  the  respective 
sense,  heaven  and  the  church  as  to  good  and  truth,  n.  3720. 

(4)  That  Jerusalem  signifies  the  church  in  which  is  genuine  doctrine,  nn.  402,  3654, 
9166.  That  gates  signify  introduction  to  the  doctrine  of  the  church,  and  by  doctrine 
into  the  church,  nn.  2943,  4477.  That  a  foundation  signifies  the  truth,  on  which 
heaven,  the  church,  and  doctrine,  are  founded,  n.  9643. 

(6)  That,  in  the  Word,  interior  tilings  are  expressed  by  superior,  and  that  superior 
things  signify  things  interior,  nn.  2148,  3084,  4599,  5146,  8325.  That  high  signifies 
what  is  internal,  and  likewise  heaven,  nn.  1735,  2148,  4210,  4599,  8153. 

(*)  That  in  heaven  there  appear  mountains,  hills,  rocks,  valleys,  and  countries, 
altogether  as  in  the  world,  n.  10,608.  That  on  mountains  dwell  the  angels  who  are  in 
the  good  of  love,  on  hills  those  who  are  in  the  good  of  charity,  on  rocks  those  who  ere 
in  the  good  of  faith,  n.  10,438.  That  therefore  by  mountains,  in  the  Word,  is  signified 
the  good  of  love,  nn.  795,  4210,  6435,  8327,  8758,  10,438,  10,608.  By  hills,  the  good  of 
charity,  nn.  6435,  10,438.  By  rocks,  the  good  and  truth  of  faith,  nn.  8581,  10,580. 
That  stone,  of  which  a  rock  consists,  in  like  manner  signifies  the  truth  of  faith,  nn. 
114,  643,  1298,  3720,  6426,  8609,  10,376.  Hence  it  is  that  by  mountains  is  signified 
heaven,  nn.  8327,  8805,  9420.  And  by  the  top  of  a  mountain  the  supreme  of  heaven, 
nn.  9422,  9434,  10,608.  That  therefore  the  ancients  celebrated  holy  worship  o« 
mountains,  nn.  796,  2722. 

89 


191—195  HEAVEN 


OF  SPACE  IN  HEAVEN 

191.  Although  all  things  in  heaven  appear  in  place  and  in 
space,  exactly  as  they  do  in  the  world,  still  the  angels  have  no 
notion  or  idea  of  place  and  space.     As  this  cannot  but  appear 
as  a  paradox,  and  it  is  a  matter  of  great  moment,  I  am  desirous 
to  place  it  in  a  clear  point  of  view. 

192.  All  progressions  in  the  spiritual  world  are  effected  by 
changes  of  the  state  of  the  interiors,  so  that  these  progressions 
are  no  other  than  changes  of  state^1)     In  this  manner,  also,  I 
have  been  conveyed  by  the  Lord  into  the  heavens,  and  also,  to 
various  earths  in  the  universe ;  this  being  effected  as  to  my 
spirit,  my  body  still  remaining  in  the  same  place^2)     It  is  thus 
that  all  angels  effect  their  progressions.   Hence,  with  them,  there 
are  no  distances  ;  and  if  there  are  no  distances,  neither  are 
there  any  spaces ;  but,  instead  of  them,  there  are  states,  and 
their  changes. 

193.  As  it  is  thus  that  progressions  are  effected,  it  is  evident, 
that  approximations  are  similitudes  as  to  the  state  of  the  in 
teriors,  and  that  removals  are  dissimilitudes.     Hence,  those  are 
near  each  other  who  are  in  a  similar  state,  and  those  are  far 
apart  whose  state  is  dissimilar;  and  spaces  in  heaven  are  nothing 
but  external  states  corresponding  to  internal  ones.     This  is  the 
only  cause  that  the  heavens  are  distinct  from  each  other ;  as, 
also,  the  societies  of  every  heaven,  and  all  the  angels  in  a  society. 
This  also  is  the  cause  that  the  hells  are  so  completely  separated 
from  the  heavens ;  for  they  are  in  a  contrary  state. 

194.  It  is  likewise  from  this  cause,  that,  in  the  spiritual  world, 
one  person  becomes  present  to  another,  provided,  only,  he  in 
tensely  desires  it ;  for  he  thus  views  the  other  in  thought,  and 
puts  himself  in  his  state.     And,  vice  versa,  that  one  person  is 
removed  from  another  in  proportion  as  he  holds  him  in  aversion ; 
and  as  all  aversion  proceeds  from  contrariety  of  affections  and 
disagreement  of  thoughts,  it  hence  results,  that  many  who  are 
there  in  one  place,  so  long  as  they  agree,  appear  to  each  other ; 
whereas,  as  soon  as  they  disagree,  they  disappear. 

195.  When,  also,  any  one  proceeds  from  one  place  to  another, 

(l)  That,  in  the  Word,  places  and  spaces  signify  states,  nn.  2625,  2837,  3356,  3387, 
7381,  10,580;  from  experience,  nn.  1274,  1277,  1376—1381,  4321,  4882, 10,146,  10,580. 
That  distance  signifies  the  difference  of  the  state  of  life,  nn.  0104,  9967.  That  motion 
and  changes  of  place,  in  the  spiritual  world,  are  changes  of  the  state  of  life,  because 
they  originate  in  them,  nn.  1273,  1274, 1275,  1377,  3356,  9440.  In  like  manner  journey- 
ings,  nn.  9440, 10,734 ;  illustrated  by  experience,  nn.  1273—1277,  5605.  That  hence,  in 
the  Word,  to  journey,  signifies  to  live,  and  likewise  a  progression  of  life  ;  in  like 
manner,  to  sojourn,  nn.  8335,  4554,  4585,  4882,  5493,  5605,  5996,  8345,  8397,  8417,  8420, 
8557.  That  to  go  with  the  Lord,  is  to  live  with  Him,  n.  10,567. 

(*)  That  man,  as  to  his  spirit,  may  be  led  to  a  distance  afar  off  by  changes  of  state, 
whilst  his  body  remains  in  its  place  ;  also,  from  experience,  nn.  9440,  (.»967,  10,734 
is  it  to  be  brought  by  the  spirit  into  another  place,  n.  1884. 

90 


HEAVEN.  196,  197 

whether  in  his  own  city,  or  in  the  courts,  or  the  gardens,  or  to 
others  out  of  his  own  society,  he  arrives  sooner  when  he  desires 
it,  and  later  when  he  does  not.  The  way  itself  is  lengthened  or 
shortened  according  to  the  strength  of  the  desire,  though  it  is 
the  same  all  the  while.  This  I  have  often  witnessed,  and  have 
wondered  at.  From  these  facts  it  again  is  evident,  that  distances, 
and  consequently  spaces,  exist  with  the  angels  altogether  accord 
ing  to  the  states  of  their  interiors ;  and  such  being  the  fact,  that 
the  notion  and  idea  of  space  cannot  enter  their  thoughts ;  al 
though  spaces  exist  with  them  equally  as  in  the  world.(3) 

196.  This  may  be  illustrated  by  the  thoughts  of  man:  for 
neither  are  these  connected  with  spaces,  but  those  things  on 
which  he  intently  fixes  his  thoughts  become  to  him  as  present. 
It  is  known,  also,  to  him  who  reflects  on  it,  that  neither  are 
spaces  cognizable  by  the  sight,  otherwise  than  as  discovered  by 
intervening  objects  on  the  earth  that  he  sees  at  the  same  time, 
or  from  his  knowing  that  those  objects  are  at  such  and  such  a 
distance.     This  occurs,  because  space  is  continuous,  arid  in  what 
is  continuous,  distance  does  not  appear,  except  from  the  occur 
rence  of  objects  that  are  not  continuous.     Still  more  is  this  the 
case   with   the   angels,  because   their  sight   acts   as   one  with 
their  thought,  and  their  thought  with  their  affection ;  and  be 
cause  things  near  and  remote  appear  such,  and  also  undergo 
variations,  according  to  the  state  of  their  interiors  ;  as  observed 
above. 

197.  It  is  on  this  account  that,  in  the  Word,  by  places  and 
spaces,  and  by  all  the  things  that  partake  in  any  respect  of 
space,  are  signified  such  things  as  relate  to  state.     Such,  there- 
fore,  is  the  case  with  distances,  nearness,  remoteness,  ways, 
journeys,  and  sojournings  ;  with  miles  and  furlongs ;  with  plains, 
fields,  gardens,  cities,  and  streets  ;  with  motions  ;  with  measures 
of  various  kinds;  with  length,  breadth,  height,  and  depth;  and 
with  innumerable  other  things :  for  most  things  which  exist  with 
man  in  his  thoughts  derived  from  the  world,  partake,  in  some 
way,  of  space  and  time.     I  will  only  mention  what  is  signified 
in  the  Word  by  length,  breadth,  and  height.    In  the  world,  long 
and  broad,  and  high  likewise,  are  predicated  of  objects  which 
are  such  in  respect  to  space  :  but  in  heaven,  where  the  thoughts 
of  the  inhabitants  do  not  partake  of  space,  by  length  is  under 
stood  a  state  of  good,  by  breadth  a  state  of  truth,  and  by  height, 
their  distinctions  in  regard  to  degrees.     (Respecting  degrees, 
see  above,  n.  38.)    The  reason  that  those  three  dimensions  have 
such  significations,  is,  because  heaven,  in  length,  extends  from 
east  to  west,  which  quarters  are  inhabited  by  those  who  are 
grounded  more  especially  in  the  good  of  love ;  and  breadth,  in 
heaven,  is  its  extension  from  south  to  north,  which  quarters  are 

(*)  That  places  and  spaces  are  presented  visibly  according  to  the  states  of  the  in 
teriors  of  uugels  and  spirits,  nn.  5605,  9440,  10,146*. 

91 


198,  199  HEAVEN. 

inhabited  by  those  who  are  more  particularly  grounded  in  truth 
derived  from  good ;  and  height,  in  heaven,  denotes  both  good 
and  truth,  according  to  degrees.  (See  above,  n.  148.)  It  is  on 
this  account  that  such  things  are  signified  by  length,  breadth, 
and  height,  in  the  Word.  Thus,  in  Ezekiel  (Chs.  xl. — xlviii.), 
by  the  new  temple  and  the  new  earth,  with  the  courts,  cham 
bers,  doors,  gates,  windows,  and  suburbs,  which  are  described 
with  their  dimensions  as  to  length,  breadth,  and  height,  is  sig 
nified  a  new  church,  with  the  goods  and  truths  to  be  enjoyed  in 
it :  why,  else,  should  all  those  measures  be  enumerated  ?  The 
New  Jerusalem  is  described  in  the  Revelation  in  a  similar  man 
ner,  in  these  words  :  "  And  the  city  lieth  four-square^  and  the 
length  is  as  large  as  the  breadth.  And  he  measured  the  city  with 
the  reed)  twelve  thousand  furlongs.  The  length  and  the  breadth 
and  the  height  of  it  are  equal." — (Ch.  xxi.  16.)  Here,  by  the 
New  Jerusalem,  is  signified  a  new  church,  whence  by  its  dimen 
sions  are  signified  particulars  belonging  to  the  church ;  by  its 
length  being  signified  its  good  of  love,  by  its  breadth,  its  truth 
derived  from  that  good,  by  its  height,  its  good  and  truth  as  to 
their  degrees,  and  by  twelve  thousand  furlongs,  all  good  and 
truth  taken  collectively ;  otherwise,  what  sense  would  there  be 
in  the  statement,  that  its  height  was  twelve  thousand  furlongs, 
the  same  as  its  length  and  breadth?  That,  in  the  Word,  by 
breadth  is  signified  truth,  is  evident  in  David  :  Thou  "  hast  not 
shut  me  up  into  the  hand  of  the  enemy  •  thou  hast  set  my  foot  in 
a  large  room;" — more  literally,  "in  a  broad  place." — (Fs.  xxxi. 
8.)  "  I  called  upon  Jehovah  in  distress" — literally,  "  out  of  a 
narrow  place :" — "Jehovah  answered  me,  and  set  me  in  a  large 
place" — literally,  "a  broad  place" — (Ps.  cxviii.  5.)  Not  'to 
mention  other  passages,  as  Isa.  viii.  8 ;  Hab.  i.  6. 

198.  From  these  remarks  it  may  be  seen,  that  although  spaces 
exist  in  heaven  as  well  as  in  the  world,  still  nothing  is  there 
reckoned  by  spaces,  but  by  states ;  consequently,  that  spaces 
cannot  there  be  measured,  as  is  done  in  the  world,  but  only  be 
seen  from,  and  according  to,  the  state  of  the  interiors  of  the  in 
habitants^4) 

199.  The  very  first  and  most  essential  cause  of  all  this  is, 
that  the  Lord  is  present  with  every  one  according  to  his  love 
and  faith,(5)  and  that  all  things  appear  either  near  or  remote 
according  to  His  presence  ;  for  it  is  by  this  that  the  situation  of 
all  things  in  the  heavens  is  determined.     By  this,  also,  the 
angels  have  their  wisdom ;  for  it  is  by  this  that  they  experience 
an  extension  of  thoughts,  and  thereby  a  communication  of  all 

(*)  That,  in  the  Word,  length  signifies  good,  nn.  1613,  9487.  That  breadth  signifies 
truth,  nn.  1013,  3433,  3434,  4482,  9487,  10,179.  That  height  signifies  good  and' truth 
as  to  degrees,  nn.  '.'4S(.t,  9773,  10,181. 

(e)  That  the  conjunction  and  presence  of  the  Lord  with  the  angels  are  according  to 
the  reception  of  love  and  charity  from  Him,  nn.  290,  681,  1954,  2658,  2886.  2388,  2889, 
8001,  3741,  3742,  3743,  4318,  4319,  4524,  7211,  9128. 
92 


HEAVEN.  200 — 202 

things  that  exist  in  the  heavens.  In  oi.e  word,  it  is  through 
this  that  they  think  in  a  spiritual  manner,  and  not  in  a  natural 
manner,  as  men  do. 


OF  THE  FORM  OF  HEAVEN,  ACCORDING  TO  WHICH  THE  CONSO 
CIATIONS  AND  COMMUNICATIONS  OF  THE  INHABITANTS  ARE 
ARRANGED. 

200.  The  nature  of  the  form  of  heaven  may  in  some  measure 
appear  from  what  has  been  shown  in  some  preceding  Sections ; 
as,  That  heaven  is  like  itself  in  its  greatest  forms  and  in  its 
least  (n.  72),  whence  every  society  is  a  heaven  on  a  smaller 
scale,  and  every  angel  is  a  heaven  in  miniature  (nn.  51 — 58): 
That  as  heaven  collectively  is  as  one  man,  so  every  society  is  as 
a  man  on  a  smaller  scale,  and  every  angel  on  the  smallest  (nn. 
59 — 77) :  That  in  the  midst  dwell  the  most  wise,  and  in  the  cir 
cumferences,  by  degrees,  extending  to  the  boundaries,  those 
who  are  less  wise ;  and  that  it  is  the  same  in  every  society  (n. 
43) :  and  That  those  who  are  especially  grounded  in  the  good 
of  love  have  their  abodes  in  heaven,  from  the  east  to  the  west ; 
and  those  who  are  especially  grounded  in  truths  derived  from 
good,  from  the  south  to  the  north ;  and  the  same  in  every  so 
ciety  (nn.  148, 149).    All  these  arrangements  take  place  accord 
ing  to  the  form  of  heaven ;  from  which,  therefore,  a  conclusion 
may  be  drawn  respecting  the  nature  of  that  form  in  general^1) 

201.  It  is  of  importance  to  know  what  is  the  nature  of  the 
form  of  heaven,  because  not  only  are  all  its  inhabitants  arranged 
in  society  according  to  that  form,  but,  likewise,  all  communica 
tion  takes  place  according  to  it,  and  thence,  also,  all  diffusion  of 
thoughts  and  affections,  consequently,  all  the  intelligence  and 
wisdom  of  the  angels.     On  this  account,  in  proportion  as  any 
one  exists  in  the  form  of  heaven,  thus,  in  proportion  as  he  is  a 
form  of  heaven,  he  is  in  the  enjoyment  of  wisdom.     Whether 
we  speak  of  being  in  the  form  of  heaven,  or  in  the  order  of 
heaven,  it  amounts  to  the  same  ;  since  the  form  of  every  thing 
results  from  its  order,  and  is  according  to  it.(3) 

202.  Something  shall  now  be  first  offered,  respecting  what  is 
meant  by  being  in  the  form  of  heaven.     Man  was  created  after 
the  image  of  heaven  and  the  image  of  the  world ;  his  internal 
being  created  after  the  image  of  heaven,  and  his  external  after 
that  of  the  world.    (See  above,  n.  57.)    Whether  we  say,  "  after 

(J)  Thi  t  the  universal  heaven,  as  to  all  the  angelic  societies,  is  arranged  by  the  Lord 
according  to  His  divine  order,  inasmuch  as  the  Divine  Sphere  of  th'e  Lord  abiding 
with  the  angels  constitutes  heaven,  nn.  3038,  7211,  9128,  9338,  10,125,  10,151,  10,157. 
Of  the  form  of  heaven,  nn.  4040,  4041,  4042,  4043,  6607,  9877. 

(')  That  the  form  of  heaven  is  according  to  divine  order,  nn.  4040—4043,  6607,  98T7. 

93 


202,  203  HEAVEN. 

the  image,"  or,  "  according  to  the  form,"  it  is  the  same  thing. 
But  as  man,  by  the  evils  of  his  will,  and  by  the  falsities  of  hie 
thought  thence  derived,  has  destroyed  in  himself  the  image, 
consequently  the  form,  of  heaven,  and  has  introduced  in  their 
place  the  ima^e  and  form  of  hell,  his  internal  is  closed  from  the 
time  of  his  birth ;  which  is  the  reason  that  man,  differently 
from  all  kinds  of  animals,  is  born  into  mere  ignorance.  In  or 
der,  therefore,  that  the  image  or  form  of  heaven  should  be 
restored  in  him,  he  must  be  instructed  in  such  matters  as  belong 
to  order  ;  for,  as  remarked  above,  according  to  the  order  is  the 
form.  The  Word  contains  all  the  laws  of  Divine  order,  those 
laws  being  the  precepts  therein  delivered ;  in  proportion,  there 
fore,  as  man  becomes  acquainted  with  these  precepts,  and  lives 
according  to  them,  his  internal  is  opened,  and  the  order  or 
image  of  heaven  is  there  formed  anew.  We  now  may  see  what 
is  meant  by  being  in  the  form  of  heaven :  namely,  that  it  con 
sists  in  living  according  to  the  truths  contained  in  the  Word.(3) 
203.  So  far  as  any  one  exists  in  the  form  of  heaven,  he 
actually  is  in  heaven,  and  is,  himself,  a  heaven  in  miniature 
(n.  57).  Consequently,  also,  he  is  so  far  in  the  enjoyment  of 
intelligence  and  wisdom :  for,  as  stated  above,  every  thought 
that  belongs  to  his  understanding,  and  every  affection  that 
belongs  to  his  will,  diffuse  themselves  into  heaven  in  every 
direction,  according  to  its  form,  and  communicate  in  a  wonder 
ful  manner  with  the  societies  that  exist  there;  as  do  these, 
reciprocally,  with  hiin.(4)  There  are  some  who  imagine  that 
their  thoughts  and  affections  do  not  actually  diffuse  themselves 
around  them,  but  are  inclosed  within  them,  because  they  see 
what  they  think  inwardly  in  themselves,  and  not  as  a  distant 
object.  But  this  is  a  great  mistake :  for  as  the  sight  of  the  eye 
extends  itself  to  remote  objects,  and  is  affected  according  to  the 
order  of  the  things  which  it  beholds  in  such  extended  vision,  so 
likewise,  does  man's  interior  sight,  which  is  that  of  the  under 
standing,  extend  itself  in  the  spiritual  world,  although  he  is  not 
sensible  of  it,  for  the  reason  explained  above  (n.  196).  The 

(*)  That  divine  truths  are  the  laws  of  order,  nn.  2447,  7995.  That  man,  so  far  as  he 
lives  according  to  order,  thus  so  far  as  lie  is  principled  in  good  according  to  divine 
truths,  becomes  a  man,  nn.  4839,  6605,  6626.  That  man  is  the  being  into  whom  are 
eollated  all  tilings  of  divine  order,  and  that  from  creation  he  is  divine  order  in  a  form, 
nn.  4219,  4220,  422=3,  4523,  4524,  5114,  5368,  6013,  6  '57,  6605,  6626,  9706,  10,156,  10,472. 
That  man  is  not  born  into  good  and  truth,  but  into  evil  and  falsity,  thus  into  what  is 
contrary  to  divine  order;  and  that  hence  he  is  born  into  mere  ignorance,  and  there 
fore  it  i's  necessary  that  he  be  born  anew,  that  is,  be  regenerated,  which  is  effected  by 
divine  truths  from  the  Lord,  that  he  may  be  inaugurated  into  order,  nn.  1047,  2307, 
2308,3518,3812,8480,8550,  10,283,  10,284,  10,286',  10,731.  That  the  Lord,  when  H« 
'forms  man  anew,  that  is,  regenerates  him,  arranges  all  things  in  him  according  to 
order,  which  i?,  into  the  form  of  heaven,  nn.  570<»,  66!><X  9931,  10,303. 

(4)  That  every  one  in  heaven  has  communication  of  life,  which  may  be  called  a  dif 
fusion  into  the  angelic  societies  arouinl,  acceding  to  the  quantity  and  quality  of  hig 
good,  nn.  8794,  8797.  That  thoughts  aid  affections  have  such  diffusion,  nn.  2475, 
6598—6613.  That  they  are  conjoined  an  I  disjoined  according  to  the  ruling  aliection^ 
n.  4111. 


HEAVEN.  203,    204 

only  difference  is,  that  the  sight  of  the  eye  is  affected  in  a  natu 
ral  manner,  because  by  such  things  as  exist  in  the  natural 
world  ;  whereas  the  sight  of  the  understanding  is  affected  in  a 
spiritual  manner,  because  by  such  things  as  exist  in  the  spiritual 
world,  all  of  which  have  relation  to  good  and  truth.  The  reason 
that  man  is  not  aware  that  such  is  the  fact,  is,  because  he  is  not 
aware  that  there  exists  a  light  which  illuminates  the  understand 
ing  ;  although,  were  there  not  such  a  light,  man  would  be  ab 
solutely  unable  to  think  at  all.  (Respecting  that  light,  see  above, 
nn.  126 — 132.)  There  was  a  certain  spirit  who  thus  imagined 
that  he  exercised  thought  from  himself,  consequently,  without 
any  diffusion  of  his  thoughts  beyond  himself,  or  any  communi 
cation,  by  such  means,  with  societies  existing  without  himself. 
To  convince  him  that  he  was  in  error,  the  communication  be 
tween  him  and  the  societies  nearest  to  him  was  taken  away ; 
upon  which  he  not  only  was  deprived  of  thought,  but  fell  down 
as  if  dead,  only  throwing  his  arms  about  like  a  new-born  infant. 
After  some  time,  the  communication  was  restored  ;  upon  which 
he  gradually,  as  the  restoration  was  effected,  returned  into  a 
state  capable  of  thinking.  Some  other  spirits,  who  witnessed 
this  experiment,  thereupon  confessed  that  all  thought  and  affec 
tion  enter  by  influx,  according  to  such  communication ;  and, 
since  all  thought  and  affection  thus  enter,  so,  also,  does  the  all 
of  life ;  since  the  all  of  man's  life  consists  in  his  capacity  ot 
thinking  and  being  affected,  or,  what  amounts  to  the  same,  in 
his  capacity  of  exercising  understanding  and  will.(5) 

204.  But  it  is  to  be  understood,  that  intelligence  and  wisdom 
vary  with  every  one,  according  to  the  nature  of  the  communica 
tion  that  he  experiences.  Those  whose  intelligence  and  wisdom 
are  formed  of  genuine  truths  and  goods,  have  communication 
with  societies  according  to  the  form  of  heaven :  whereas  those 
whose  intelligence  and  wisdom  are  not  formed  of  genuine  truths 
and  goods,  but  still  of  such  as  harmonize  with  genuine  ones, 
have  a  communication  that  is  interrupted,  and  is  only  kept  up 
in  an  irregular  manner,  because  not  maintained  with  societies 
in  such  a  series  as  the  form  of  heaven  exists  in.  But  those  who 
do  not  possess  intelligence  and  wisdom,  being  immersed  in  falsi 
ties  derived  from  evil,  have  communication  with  societies  in 

(B)  That  there  is  only  one  single  Life,  from  which  all  live,  both  in  heaven  and  in  the 
world,  nn.  1954,  2021,  2536,  2658,  2886—2880,  3001,  3484,  3742,  5847,  6467.  That  that 
life  i?  from  the  Lord  alone,  nn.  2886— 2889,  3344,  3484,  431?,  452\  4524,  4882,  5986, 
6325,  6468,  6469,  6470,  9276,  10,lU«.  That  it  flows  into  angels,  spirits,  and  men,  in  a 
wonderful  manner,  nn.  2886—2839,  3337,  3338,  3484,  3742.  Tlmt  the  Lord  flows  in 
from  His  divine  love,  which  is  of  such  a  nature,  that  what  is  His  own  lie  wills  should 
be  another's,  mi.  3742,  4320.  That  for  this  reason,  life  apj c:irs  as  if  it  was  in  man, 
and  not  as  if  it  were  influent,  nn.  3742,  4320.  Of  the  joys  of  the  angels,  as  perceived, 
and  confirmed  by  what  they  told  me,  that  they  do  not  live  from  themselves,  but  from 
the  Lord,  n.  6469.  That  the  wicked  are  not  billing  to  be  convinced  that  life  enters  by 
influx,  n.  3743.  That  life  from  the  Lord  flows,  also,  into  the  wicked,  nn.  2706,  3743, 
4417,  10,196.  But  that  they  turn  good  into  evil  and  truth  into  falsity  ;  for  according 
to  man's  quality,  such  is  his  reception  of  life;  illustrated,  nn.  431JJ,  4>2;»,  4417. 

95 


205—207  HEAVEN. 

hell.  The  extensiveness  of  the  communication  is  in  proportion 
to  the  degree  of  confirmation.  It  is  further  to  be  understood, 
that  this  communication  with  societies  is  not  such  as  comes 
manifestly  to  the  perception  of  those  who  compose  them,  but  is 
a  communication  with  their  quality,  that  is,  with  the  quality  in 
which  they  are  grounded,  and  which  proceeds  from  them.(6) 

205.  All  in  heaven   are  connected  in  society  according  to 
spiritual  affinities,  which  are  those  of  good  and  truth  in  their 
order.     It  is  thus  in  heaven  regarded  as  a  whole :  it  is  thus  in 
every  society ;  and  it  is  thus  in  every  house.     It  is  from  this 
cause  that  the  angels  who  are  grounded  in  good  and  truth  of 
similar  quality  recognize  one  another,  as  those  related  by  con 
sanguinity  and  affinity  do  on  earth,  just  as  if  they  had  known 
each  other  from  infancy.    The  goods  and  truths  which  constitute 
intelligence  and  wisdom,  are  connected  in   the  same  manner 
with  every  individual  angel :  they  recognize  each  other  in  the 
same  manner ;  and  as  they  recognize  each  other,  so,  also,  do 
they  join  themselves  together.(7)     From  the  same  cause  those 
with  whom  truths  and  goods  are  conjoined  according  to  the 
form  of  heaven,  see  the  consequences  flowing  from  them  in  their 
series,  and  have  an  extensive  view  of  their  coherence  in  all  di 
rections.     Not  so  those  with  whom  goods  and  truths  are  not 
conjoined  according  to  the  form  of  heaven. 

206.  Such,  in  each  heaven,  is  the  form,  according  to  which 
the  communication  and  diffusion  of  the  thoughts  and  affections 
of  the  angels  exist,  thus  according  to  which  they  have  intelli 
gence  and  wisdom.   But  the  communication  between  one  heaven 
and  another,  as  between  the  third  or  inmost  and  the  second  or 
middle,  and  between  both  these  and  the  first  or  ultimate,  is 
different.    But  the  communication  between  the  different  heavens 
ought  not  to  be  termed  communication,  but  influx.     Respecting 
this   something   shall  now  be  offered.     (That  there  are  three 
heavens,  and  that  they  are  distinct  from  each  other,  may  be 
seen  in  its  proper  Section  above,  (nn.  29 — 40). 

207.  That  there  is  not  a  communication  between  the  different 
heavens,  but  an  influx  from  one  into  another,  may  be  obvious 
from  their  respective  situations.     The  third  or  inmost  heaven  is 
situated  above,  the  second  or  middle  heaven  is  below,  and  the 
first  or  ultimate  heaven  is  further  below  still.     All  the  societies 
of  each  heaven  are  arranged  in  a  similar  manner.     Thus,  for  in 
stance,  in  those  societies  that  are  located  in  elevated  situations, 
which  appear  like  mountains  (n.  188),  those  angels  dwell  on  the 

(•)  That  thought  diffuses  itself  into  the  societies  of  ppirits  and  of  angels  round 
about,  nn.  6800 — 6605.  That  still  it  does  not  move  and  disturb  the  thoughts  of  those 
societies,  nn.  66ul,  6603. 

(T)  That  good  acknowledges  its  truth,  and  truth  its  good,  nn.  2429  3101,  3102,  3161. 
8179,  3180,  4358,  5407,  5835,  9637.  That  hence  is  the  conjunction  r?  good  a  id  of 
truth,  nn.  3834,  4096,  4097,  4301,  4345,  4353,  4364,  4368,  5365,  7623— 7  o*7,  7752-  -7752, 
8530,  9258,  10,555.  And  that  this  i»  from  the  influx  of  heaven,  n.  9079. 


HEAVEN.  208,  209 

summits  who  belong  to  the  inmost  heaven ;  below  them  are 
those  who  belong  to  the  second  heaven  ;  and  below  these,  again, 
are  those  who  belong  to  the  ultimate  heaven.  A  similar  ar 
rangement  prevails  everywhere,  whether  in  elevated  situations 
or  not.  A  society  of  a  superior  heaven  has  no  communication 
with  a  society  of  an  inferior  heaven,  except  by  correspondences 
(see  above,  n.  100) :  and  communication  by  correspondences  is 
that  which  is  called  influx. 

208.  One  heaven  is  conjoined  with  another,  or  a  society  of 
one  heaven  with  a  society  of  another,  by  the  Lord  alone,  by 
influx,  both   immediately  and  mediately — immediately,   from 
Himself,  and  mediately,  through  the  superior  heavens,  in  order, 
into  the  inferior.(8)     Since  the  conjunction  of  the  heavens  with 
each  other  by  influx  is  the  work  of  the  Lord  alone,  it  is  most 
especially  provided  that  no  angel  of  a  superior  heaven  should 
look  down  into  a  society  of  an  inferior  heaven,  and  converse 
with  any  of  its  inhabitants.     As  soon  as  he  does  so,  the  angel  is 
deprived  of  his  wisdom  and  intelligence.   The  cause  of  this,  also, 
shall  be  stated.     Every  angel  has  three  degrees  of  life,  in  the 
same  manner  as  there  are  three  degrees  of  heaven.     Those  who 
are  in  the  inmost  heaven  have  the  third  or  inmost  degree  open, 
and  the  second  and  first  shut :    those  who  are  in  the  middle 
heaven  have  the  second  degree  open,  and  the  first  and  third 
shut :  and  those  who  are  in  the  ultimate  heaven  have  the  first 
degree  open,  and  the  second  and  third  shut :  as  soon,  therefore, 
as  an  angel  of  the  third  heaven  looks  down  into  a  society  of  the 
second  heaven,  and  converse's  with  any  one  there,  his  third  de 
gree  is  closed,  and,  when  this  is  closed,  he  is  deprived  of  his 
wisdom,  because  this  resides  in  his  third  degree,  and  he  does 
not  possess  any  in  his  second  and  first.     This  is  what  is  meant 
by  the  Lord's  words  in  Matthew  :  "Let  him  that  is  on  the  house 
top  not  come  down  to  take  any  thing  out  of  his  house :  neither 
let  him  that  is  in  the  field  return  back  to  take  his  clothes" — (Ch. 
xxiv.  18,  19.)    And  in  Luke :  "In  that  day,  he  that  is  upon  the 
house-top,  and  his  stuff  in  the  house,  let  him  not  come  down  to 
take  it  away :  and  he  that  is  in  the  field,  let  him,  likewise,  not 
return  lack,     llemember  Lotfs  wife" — (Ch.  xvii.  31,  32.) 

209.  There  is  no  influx  from  the  inferior  heavens  into  the 
superior,  because  this  would  be  contrary  to  order :   the  influx 
proceeds  from  the  superior  heavens  into  the  inferior.     The  wis 
dom,  also,  of  the  angels  of  a  superior  heaven,  exceeds  that  of  the 
angels  of  an  inferior  heaven,  in  the  proportion  of  ten  thousand 
to  one.     This,  also,  is  the  reason,  that  the  angels  of  an  inferior 
heaven  cannot  converse  with  the  angels  of  a  superior  heaven ; 

(•)  That  there  is  immediate  influx  from  the  Lord,  and  mediate,  by  or  through 
heaven,  nn.  6063,  6307 ,'6472,  9682,  9683.  That  the  Lord's  influx  is  immediate  into 
the  most  particular  things  of  all,  nn.  6058,  6474—6478,  8717,  8728.  Of  the  Lord's 
mediate  influx  by  or  through  the  heavens,  nn.  4067,  6982,  6985,  6996. 

7  97 


210—212  HEAVEX. 

indeed,  when  they  look  in  that  direction,  they  do  not  see  them : 
their  heaven  appears  like  something  misty  over  their  heads. 
The  angels  of  a  superior  heaven  can,  however,  see  those  who 
are  in  an  inferior  heaven,  but  are  not  at  liberty  to  join  in  con 
versation  with  them,  except  with  the  loss  of  their  wisdom ;  as 
stated  above. 

210.  Neither  the  thoughts  and  affections,  nor  yet  the  dis 
course,  of  the  angels  of  the  inmost  heaven,  can  possibly  come  to 
the  perception  of  those  in  the  middle  heaven,  because  they  so 
greatly  transcend  the  capacity  of  the  angels  in  that   heaven. 
When,  however,  it  is  the  Lord's  good  pleasure,  a  sort  of  flaming 
appearance  proceeding  thence  is  seen  in  the  inferior  heavens. 
So,  the  thoughts  and  affections,  and  discourses,  of  the  angels  in 
the  middle  heaven,  cause  a  lucid  appearance  to  be  seen  in  the 
ultimate  heaven,  which  sometimes  assumes  the  form  of  a  white 
or  variously-colored   cloud ;    and  by  the  appearance  of  that 
cloud, — its  ascent,  descent,  and  form,  is  also  known,  in  some 
degree,  the  subject  of  their  conversation. 

211.  From  these  observations  it  may  appear,  of  what  nature 
is  the  form  of  heaven ;   namely,  that  in  the  inmost  heaven  it  is 
the  most  perfect  of  all ;  that  in  the  middle  heaven,  it  also  is  per 
fect,  but  in  an  inferior  degree ;  and,  in  the  ultimate,  in  a  degree 
still  inferior;  and  that  the  form  of  one  heaven,  derives  its  sub 
sistence  from  that  of  another  by  an  influx  from  the  Lord.     But 
the  nature  of  communication  by  influx  cannot  be  comprehended, 
without  a  knowledge  of  the  nature  of  degrees  of  altitude,  and  of 
the  difference  between  these  degrees  and  those  of  longitude  and 
latitude.     What  is  the  nature  of  both  these  kinds  of  degrees, 
may  be  seen  above  (n.  38). 

212.  The  specific  form  of  heaven,  however,  and  the  manner 
in  which  its  motions  and  fluxions  proceed,  are  subjects  incom 
prehensible  to  the  angels  themselves :  yet  some  idea  of  it  may 
be  presented,  by  considering  the  form  of  all  the  parts  in  the 
human  body,  as  surveyed  and  investigated  by  a  man  of  sagacity 
and  wisdom.     For  it  has  been  shown  above,  in  proper  Sections, 
that  the  whole  of  heaven  is  in  form  as  one  man  (see  nn.  59 — 72) ; 
and  that  all  the  parts  that  exist  in  man  correspond  to  the  heav 
ens   (nn.  87 — 102).     How   incomprehensible   and    inextricable 
that  form  is,  may  be  concluded,  though  only  in  a  general  way, 
from  the  nervous  fibres,  by  compaginafion  of  which  all  the  partB, 
generally  and  individually,  are  formed.    The  nature  of  those 
fibres,  and  how  their  motions  and  fluxions  proceed  in  the  brain, 
cannot  even  be  discerned  by  the  eye ;  for  they  are  there  in 
numerable,  and  so  folded  together,  that,  taken  collectively,  they 
appear  as  a  continuous  soft  mass ;  and  yet  all  things,  both  gen 
erally  and  individually,  which  belong  to  the  will  and  the  under 
standing,  flow,  according  to  those   innumerable   complicated 
fibres,  most   distinctly   into   acts.     How   these   fibres,  again, 


HEAVEN.  212.  213 

wreathe  themselves  together  in  the  body,  appears  from  the  vari 
ous  collections  of  them  called  plexus — such  as  the  cardiac  plex 
us,  those  of  the  mesentery,  and  others.  The  same  appears, 
also,  from  the  knots  of  them  called  ganglions,  into  which  enter 
many  fibres  from  every  province,  mix  themselves  there  to 
gether,  and  thence  go  forth  again,  differently  combined,  to 
the  performance  of  their  functions  ; — a  process  which  is  re 
peated  again  and  again.  Not  to  mention  similar  wonders  in 
every  viscus,  member,  organ,  and  muscle.  Whoever-  surveys 
these  things,  and  many  other  wonders  there  displayed,  with 
the  eye  of  wisdom,  must  be  filled  with  amazement :  and  yet 
the  wonders  that  the  eye  sees  are  comparatively  few:  those 
which  the  eye  cannot  see,  as  belonging  to  interior  nature, 
are  more  marvellous  still.  That  this  form  corresponds  to  the 
form  of  heaven,  manifestly  appears  from  the  operation  of  all 
things  that  belong  to  the  understanding  and  will  in  it  and  ac 
cording  to  it :  for  whatever  a  man  wills,  descends  spontaneously, 
according  to  that  form,  into  act ;  and  whatever  he  thinks,  per 
vades  those  fibres  from  their  origins  to  their  terminations, 
whence  he  has  sensation  :  and  as  this  form  is  that  of  the  thought 
and  will,  it  is  the  form  of  intelligence  and  wisdom.  This  form 
it  is  which  corresponds  to  the  form  of  heaven  ;  wrhence  it  may 
be  known,  that  such  is  the  form  according  to  which  every  affec 
tion  and  thought  of  the  angels  diffuses  itself,  and  that  they  are 
in  the  possession  of  intelligence  and  wisdom  in  proportion  as 
they  exist  in  that  form.  That  heaven  derives  this  form  from 
the  Divine  Humanity  of  the  Lord,  may  be  seen  above  (nn. 
78 — 86).  These  facts  are  adduced,  that  it  may  also  be  known, 
that  the  heavenly  form  is  of  such  a  nature,  that  it  never  can  be 
exhausted  even  as  to  the  most  general  things  belonging  to  it ; 
and  thus  that  it  is  incomprehensible  to  the  angels  themselves ; 
as  observed  above. 


OF  GOVERNMENTS  IN  HEAVEN 

213.  Since  heaven  is  divided  into  societies,  and  the  largei 
societies  consist  of  some  hundreds  of  thousands  of  angels  (n.  50); 
and  since  all  the  members  of  one  society  are,  indeed,  grounded 
in  similar  good,  but  not  in  similar  wisdom  (n.  43) ;  it  recessa- 
rily  follows,  that,  in  heaven,  there  are  governments  also.  For 
order  is  to  be  observed,  and  all  things  belonging  to  order  are  to 
be  kept  inviolable.  But  the  governments  in  the  heavens  are 
various :  they  are  different  in  the  societies  which  constitute  the 
Lord's  celestial  kingdom  from  what  they  are  in  the  societies 
which  constitute  the  Lord's  spiritual  kingdom  :  they  differ,  also, 


214—216  HEAVEN. 

according  to  the  ministries  discharged  by  each  society.  In  the 
lieavens,  however,  no  other  government  exists  than  that  of  mu 
tual  love ;  and  the  government  of  mutual  love  is  heavenly  gov 
ernment. 

214-.  The  government  in  the  Lord's  celestial  kingdom  is 
called  Justice  or  Righteousness  ;  because  all  the  subjects  of  that 
kingdom  are  grounded  in  the  good  of  love,  directed  to  the  Lord, 
and  derived  from  Him  :  and  whatever  is  done  from  that  good 
is  called  just  or  righteous.  The  government,  there,  is  that  of 
the  Lord  alone :  He  leads  them,  arid  instructs  them  in  the  mat 
ters  relating  to  life.  The  truths,  which  are  called  those  of  judg 
ment,  are  inscribed  on  their  hearts :  every  one  knows  them, 
perceives  them,  and  sees  them  :(l)  whence  matters  of  judgment 
never  are  brought,  there,  into  question,  but  only  matters  of 
justice  or  righteousness.  Respecting  these,  the  less  wise  inter 
rogate  the  more  wise,  and  these  the  Lord,  and  obtain  answers. 
Their  heaven,  or  their  inmost  joy,  consists  in  living  justly  or 
righteously  from  the  Lord. 

215.  The   government   in   the  Lord's   spiritual   kingdom   is 
called  Judgment,  because   the   subjects   of  this   kingdom  are 
grounded  in  spiritual  good,  which  is  the  good  of  charity  to 
wards  the  neighbor  :    and  this  good,  in  its  essence,  is  truth  ;(a) 
and  truth  belongs  to  judgment,  and  good  to  justice  or  righteous 
ness^3)   These,  also,  are  led  by  the  Lord,  but  mediately  (n.  208); 
wherefore  they  have  governors  over  them,  few  or  more  accord 
ing  to  the  needs  of  the  society  to  which  they  belong.    They  also 
have  laws,  according  to  which  they  are  to  regulate  their  social 
life.    The  governors  administer  all  things  according  to  the  laws. 
Being  wise,  they  understand  them  aright,  and,  in  doubtful  mat 
ters,  they  receive  illustration  from  the  Lord. 

216.  Since  government  from  good,  such  as  is  exercised  in  the 
Lord's  celestial  kingdom,  is  called  justice  or  righteousness,  and 
government   from   truth,  such  as  is  established    in  the  Lord's 
spiritual  kingdom,  is  called  judgment,  therefore,  in  the  Word, 
justice  or  righteousness,  and  judgment,  are  mentioned,  where 
the  subject  treated  of  is  heaven  and  the  church ;  and  by  justice 

(*)  That  the  celestial  angels  do  not  think  and  speak  from  truths,  like  the  spiritual 
angels,  since  they  are  in  the  perception  of  all  things  relating  to  truths  from  the  Lord, 
nn.  202,  597.  607,  734,  1121, 1887,  1398,  1442,  1919,  7680,  7877,  8780,  9277,  10,386.  That 
the  celestial  angels  say,  of  truths,  Yea,  yea,  Nay,  nay ;  but  that  the  spiritual  angels 
reason  about  tnena,  whether  the  truth  be  so  or  not  so,  nn.  2715,  3246,  4448,  9166, 
10,786;  where  the  Lord's  words  are  explained,  "Let,  your  discourse  be  1'ea,  yea,  Nay, 
nay:  for  whatsoever  is  more  titan  this,  cometh  of  evil  (Matt,  v.  37). 

(3)  That  those  who  inhabit  the  Lord's  spiritual  kingdom  are  principled  in  truths, 
and  tho.-e  who  inhabit  the  celestial  kingdom,  in  good,  nn.  ^58,  87  f>,  927,  1023,  1043, 
1044,  15~>5,  2256,  4328,  4493,  5113,  9596.  That  the  good  of  tne  spiritual  kingdom  ia 
tke  good  of  charity  towards  the  neighbor ;  and  that  this  good  in  its  essence  13  truth, 
nn.  8042,  10,296. 

(*)  That  justice  or  righteousness,  in  the  Word,  is  predicated  of  good,  and  judgment 
of  truth  ;  and  thxt  hence,  to  do  justice  and  judgment,  denotes,  good  and  truth,  nn. 
2235,  9857.  That  great  judgm  ^.nts  denote  the  laws  of  divine  order,  thus  divine  truths, 
n.  7206. 

100 


HEAVEN.  216,  217 

or  righteousness  is  signified  celestial  good,  and  by  judgment, 
spiritual  good,  which  latter,  as  just  observed,  in  its  essence,  is 
truth;  as  in  these  places:  " Of  the  increase  of  his  government 
and  peace  there  shall  he  no  end,  upon  the  throne  of  David,  and 
upon  his  kingdom,  to  order  it,  and  to  establish  it  with  JUDGMENT 
and  with  JUSTICE,  from  henceforth  even  forever" — (Is  a.  ix.  7.) 
By  David  is  here  meant  the  Lord,(4)  and  by  his  kingdom, 
heaven;  as  appears  from  this  passage:  "I will  raise  unto  Da- 
md  a  righteous  Branch,  and  a  Icing  shall  reign  and  prosper, 
and  shall  execute  JUDGMENT  and  JUSTICE  in  the  earth" — (Jer. 
xxiii.  5.)  "Jehovah  is  exalted ;'  for  He  dwelleth  on  high:  He 
hath  filled  Zion  with  JUDGMENT  and  RIGHTEOUSNESS." — (Isa. 
xxxiii.  5.)  By  Zion,  also,  are  meant  heaven  and  the  church. (^ 
"I  am  Jehovah,  who  exercise  loving-kindness,  judgment,  and 
righteousness,  in  the  earth :  for  in  these  things  I  delight,  saith 
Jehovah" — (Jer.  ix.  24.)  "twill  betroth  thee  unto  Me  forever  : 
yea,  I  will  betroth  thee  unto  Me  in  RIGHTEOUSNESS  and  in  JUDG 
MENT." — (Hos.  ii.  19.)  "0  Jehovah, — thy  righteousness  is  like 
the  great  mountains  •  thy  judgments  are  a  great  deep" — (Ps. 
xxxvi.  5,  6.)  "They  ask  of  Me  the  ordinances" — literally,  "  th# 
JUDGMENTS — of  JUSTICE  :  they  take  delight  in  approaching  to 
6W."— (Isa.  Iviii.  2.) 

217.  In  the  Lord's  spiritual  kingdom,  the  forms  of  govern 
ment  are  various,  being  not  the  same  in  one  society  as  in  an 
other.  The  varieties  are  in  accordance  with  the  ministries 
which  the  societies  discharge;  and  these  are  in  accordance  with 
the  offices  of  all  the  parts  in  man,  to  which  they  correspond. 
That  these  are  various,  is  well  known :  for  there  is  one  office 
belonging  to  the  heart,  another  to  the  lungs,  another  to  the 
liver,  another  to  the  pancreas  and  spleen,  and  another,  likewise, 
to  every  organ  of  sense.  As  these  discharge  different  functions 
in  the  body,  so,  also,  do  the  societies  in  the  Grand  Man,  which 
is  heaven ;  for  there  are  societies  which  correspond  to  all  those 
organs  respectively.  That  there  is  a  correspondence  between  all 
things  belonging  to  heaven  and  all  things  belonging  to  man,  has 
been  shown  in  its  proper  Section  above  (nn.  87 — 102).  But  all 
the  forms  of  government  agree  in  this,  that  they  all  look,  as 
their  end,  to  the  public  good,  and,  in  that  good,  to  the  good  oi 
every  individual^6)  This  results  from  the  fact,  that  all  the 

(*)  That  by  David,  in  the  prophetical  parts  of  the  Word,  is  understood  the  Lord, 
un.  1888,  9954. 

(B)  That  by  Zion,  in  the  Word,  is  meant  the  church,  specifically  the  celestial  church, 
nn.  2362,  9055. 

(*)  That  every  man  and  society,  also  a  man's  country  and  the  church,  and,  in  a  uni 
versal  sense,  the  kingdom  of  the  Lord,  is  our  neighbor;  and  that  to  dc  good  to  them 
from  the  love  of  good,  according  to  the  quality  of  their  state,  is  to  love  our  n»<igl:Horfc 
thus  that  their  good,  which  is  also  the  general  good,  and  which  is  to  be  consulte-l.  u» 
our  neighbor,  nn.  6318 — 6824,  8123.  That  civil  good,  also,  consisting  in  what  is  Hist,  Is 
our  neighbor,  nn.  2915,  4730,  8120,  8123.  Hence,  that  charity  towards  the  neighbor  ex 
tends  itself  to  all  things,  both  generally  and  particularly,  belonging  to  the  lift?  of  man: : 
»nd  that  tf  love  got  d  and  to  lo  good  from  the  love  of  what  is  good  and  true,  and  aiao 

101 


21S,  219  HEAVEN. 

inhabitants  of  the  universal  heaven  are  under  the  guidance  of 
the  Lord,  who  loves  them  all,  and,  from  his  Divine  Love,  pro 
vides  that  there  should  exist  a  common  good  from  which  every 
individual  should  receive  his  particular  good.  Every  individual, 
also,  does  receive  good  for  himself,  in  proportion  as  he  loves  the 
common  good :  for  so  far  as  any  one  loves  the  community,  he 
loves  all  the  individuals  who  compose  it ;  and  since  this  is  the 
love  of  the  Lord  Himself,  he  is  loved  by  the  Lord  in  the  same 
proportion,  and  good  results  to  himself. 

218.  From  these  observations   it  may  appear,  what  is  the 
character  of  the  governors,  and  that  they  are  such  as  are  dis 
tinguished  beyond  others  for  love  and  wisdom,  consequently, 
such  as,  from  a  principle  of  love,  desire  the  good  of  all,  and, 
from  the  wisdom  by  which,  also,  they  are  distinguished,  know 
how  to  provide  that  the  good  they  desire  may  be  realized. 
Persons  who  are  of  this  character  do  not  domineer  and  com 
mand  imperiously,  but  minister  and  serve ;  for  to  do  good  to 
others  out  of  the  love  of  good,  is  what  is  meant  by  serving,  and 
to  provide  that  such  desired  end  may  be  realized,  is  what  is 
meant  by  ministering.     Neither  do  such  account  themselves 
greater  than  others,   but  less ;  for  they  put  the  good  of  the 
society  and  of  their  neighbor  in  the  first  place,  and  their  own 
in  the  last ;  and  that  which  is  in  the  first  place,  is  greater,  and 
that  which  is  in  the  last,  is  less.     They  nevertheless  are  in  the 
enjoyment  of  honor  and  glory  :  they  dwell  in  the  centre  of  the 
society,  in  a  more  elevated  situation  than  others,  and  inhabit 
magnificent  •  palaces.     They  also  accept  this  glory  and  that 
honor;  not,  however,  for  their  own  sake,  but  for  the  sake  of 
securing  obedience :  for  all  in  heaven  know  that  that  honor  and 
that  glory  are  conferred  on  them  by  the  Lord,  and  that,  there 
fore,  they  are  to  be  obeyed.     These  are  the  things  which  are 
meant  in  these  words  of  the  Lord  to  his  disciples  :  "  Whosoever 
^uiU  bu  chief  among  you,  let  him  be  your  servant :  even  as  the 
Son  of  man  came  not  to  be  ministered  unto,  but  to  minister,  and 
to  give  his  life  a  ransom  for  many." — (Matt.  xx.  27,  28.)     "He 
tliat  is  the  greatest  among  you,  let  him  be  as  the  younger  /  and 
he  that  is  chief,  as  he  that  doth  serve." — (Luke  xxii.  20.) 

219.  A  similar  government,  in  miniature,  obtains,  also,  in 
every  house.     There  is  in  each  house  a  master,  and  there  are 
domestics :  the  master  loves  the  domestics,  and  the  domestics 
love  the  master;  the  consequence  of  which  is,  that,  out  of  love, 
they  mutually  serve  each  other.     The  master  teaches  how  they 
should  live,  and  prescribes  what  they  should  do;  and  the  do 
mestics  obey,  and  perform  their  duties.     To  be  of  use  is  the 
delight  of  life  among  all.     It  hence  is  evident,  that  the  Lord's 
kingdom  is  a  kingdom  of  uses. 

do  what  is  just  from  the  love  of  what  is  just,  in  every  function  and  in  all  our  dealing*, 
»a  to  love  our  neighbor,  nn.  2417,  8121,  8124. 
102 


HEAVEN.  220—222 

220.  There  are  also  governments  in  the  hells,  for  if  there 
were  not,  the  inhabitants  could  not  be  kept  in  bonds.  But  the 
governments  there  are  the  opposites  of  those  in  the  heavens. 
They  all  are  such  as  are  founded  in  self-love.  .  Every  one  there 
desires  to  rule  imperiously  over  others,  and  to  attain  pre 
eminence.  Such  as  do  not  favor  their  wishes,  they  hate,  seek 
to  be  revenged  on  them,  and  treat  them  with  cruelty ;  for  such 
is  the  nature  of  self-love :  wherefore  the  more  desperately 
malignant  are  set  over  them;  whom  they  obey  from  fear.(7) 
But  of  this,  more  below,  where  the  hells  are  treated  of. 


OF  DIVINE  WORSHIP  IN  HEAVEN. 

221.  Divine  Worship  in  the  heavens  is  not  unlike  that  on 
earth  as  to  externals,  but  it  differs  as  to  internals.     Angels,  as 
well  as  men,  have  doctrines,  preaching,  and  temples  or  churches. 
The  doctrines  all  agree  as  to  things  essential ;  but  those  in  the 
superior  heavens  are  of  more  interior  wisdom  than  those  in  the 
inferior  heavens  :  The  preaching  is  according  to  the  doctrines : 
And  as  they  have  houses  and  palaces  (nn.  183 — 190),  so,  also, 
they  have  temples  or  churches,  in  which  the  preaching  is  per 
formed.     Another  reason  why  such  things  exist  in  heaven,  is, 
because  the  angels  are  continually  perfected  in  wisdom  and 
love :  for  they  have  will  and  understanding  as  well  as  men,  and 
the  understanding  is  of  such  a  nature  as  to  be  capable  of  ad 
vancing  in  perfection  continually ;  and  so,  also,  is  the  will ;  the 
understanding  being  perfected  by  the  truths  that  belong  to  in 
telligence,  and  the  will  by  the  goods  that  belong  to  love.^) 

222.  But  divine  worship  in  the  heavens  does  not  consist, 
properly  speaking,  in  frequenting  the  temples  and  hearing  the 
preaching,  but  in  the  life  of  love,  charity,  and  faith,  according 
to  their  doctrines :  the  preaching  in  the  temples  only  serves  as 
means  for  obtaining  instruction  in  matters  relating  to  life.     I 
have  conversed  with  the  angels  on  this  subject,  and  have  told 
them  that  it  is  imagined  in  the  world,  that  divine  worship  con- 

{'}  That  there  are  two  kinds  of  rule,  one  grounded  in  the  love  of  the  neighbor,  the 
other  in  the  love  of  self,  n.  10,814.  That  all  things  good  and  happy  result  from  such 
government  as  is  grounded  in  neighborly  love,  nn.  10,160,  10,614.  That,  in  heaven. 
no  one  ean  exercise  rule  from  the  love  of  self,  but  that  all  are  willing  to  minister;  and 
that  this  is  to  exercise  rule  from  neighborly  love;  and  that  hence  thev  possess  so  great 
power,  n.  5732.  That  all  evils  result  from  the  exercise  of  rule  grounded  in  the  love  of 
self,  n.  10,038.  That  when  the  loves  of  self  and  of  the  world  began  to  prevail,  men 
were  compelled  for  security  to  subject  themselves  to  governments,  nn.  7364,  10,160, 
l.v,814. 

(')  That  the  understanding  is  recipient  of  truth,  and  the  will  of  good,  nn.  3623. 
6125,  7503,  9300,  9930.  That  as  all  things  have  relation  to  truth  and  good,  so  the  all 
of  man's,  life  has  relation  to  the  understanding  and  the  will,  nn.  803,  10,122.  That  th« 
angels  advance  in  perfection  to  »/,ernilv  nn.  4803,  664S. 

103 


223,  224  HEAVEN. 

sists  in  nothing  but  going  to  church,  hearing  preaching,  receiv 
ing  the  sacrament  three  or  four  times  a  year,  and  attending  to 
the  other  rituals  of  worship  as  prescribed  by  the  church ;  as 
also  in  giving  time  to  prayer,  and  behaving  devoutly  on  the 
occasion.  The  angels  said,  that  these  are  externals  which  ought 
to  be  observed,  but  that  they  are  of  no  use  unless  they  proceed 
from  an  internal  principle;  and  that  such  internal  principle 
consists  in  a  life  according  to  the  precepts  which  doctrine  in 
culcates. 

223.  In  order  that  I  might  know  the  nature  of  their  assem 
blies  in  their  temples,  it  has  sometimes  been  granted  me  to 
enter,  and  to  hear  the  preaching.     The  preacher  stands  in  a 
pulpit  on  the  east.     In  front  of  him  sit  those  who  are  in  the 
enjoyment,  more  than  the  rest,  of  the  light  of  wisdom  ;  and  on 
the  right  and  left  of  these  sit  those  who  have  less.     The  seats 
are  disposed  like  those  of  a  circus,  so  that  all  are  in  view  of  the 
preacher.     ~No  one  sits  quite  on  either  side  of  him,  so  as  to  be 
out  of  his  sight.     At  the  door,  which  is  on  the  east  side  of  the 
temple,  at  the  left  of  the  pulpit,  stand  the  novitiates.     It  is  not 
allowed  for  any  one  to  stand  behind  the  pulpit,  for  if  any  one 
does,  the  preacher  is  confused ;  as  also  occurs  if  any  one  in  the 
congregation  dissents  from  what  he  hears;  wherefore,  should 
this  happen,  he  must  turn  away  his  face.     The  sermons  are  so 
replete  with  wisdom,  that  none  that  are  heard  in  the  world  can 
be  compared  to  them ;  for  the  preachers  in  the  heavens  are  in 
the  enjoyment  of  interior  light.     The  temples  in  the  spiritual 
kingdom  appear  as  if  constructed  of  stone,  and,  in  the  celestial 
kingdom,  as  of  wood ;  because  stone  corresponds  to  truth,  in 
which,  more  especially,  the  angels  of  the  spiritual  kingdom  are 
grounded,  and  wood  corresponds  to  good,  which  is  the  distin- 

fuishing  characteristic  of  the  angels  of  the  celestial  king- 
om.(2)  In  this  latter  kingdom,  likewise,  the  sacred  edifices 
are  not  called  temples,  but  houses  of  God.  In  the  celestial 
kingdom,  the  sacred  edifices  are  not  of  a  magnificent  descrip 
tion  ;  but  in  the  spiritual  kingdom  they  all  possess  magnifi 
cence,  greater  or  less. 

224.  I  have  conversed  with  one  of  the  preachers  respecting 
the  state  of  sanctity  in  which  the  hearers  are  when  listening  to 
the  sermons  in  the  temples.     He  said,  that  every  one  is  in  a 
state  of  piety,  devotion,  and  sanctity,  according  to  the  state  of 
the  interior  things  belonging  to  him  which  relate  to  love  and 
faith  ;  for  it  is  in  these  that  sanctity,  properly  so  called,  resides, 
because  these  are  the  receptacles  of  the  Divine  Sphere  proceed 
ing  from  the  Lord ;  and  that  he  did  not  know  what  external 
sanctity,  independent  of  those  interior  principles,   could  be. 

*)  That  stone  signifies  truth,  nn.  114,  643,  1298,  3720,  6426,  8609, '.  0,076.  That  wood 
signifies  good,  nn.  643  3720,  8:3.")4.  That,  on  this  account,  the  most  ancient  peoplt, 
orno  were  principled  in  celestial  good,  built  their  sacred  edifices  or'wood,  n.  3720. 

104 


HEAVEN.  225—227 

On  reflecting  on  such  separate  external  sanctity,  he  said,  that 
probably  it  might  be  some  feigned  appearance  of  sanctity  in 
outward  form,  either  acquired  by  art,  or  assumed  hypocriti 
cally  ;  and  that  some  spurious  fire,  proceeding  from  the  love  of 
self  and  of  the  world,  might  excite  and  display  such  an  appear 
ance. 

225.  All  the  preachers  belong  to  the  Lord's  spiritual  king 
dom,  and  none  of  them  to  his  celestial  kingdom.     The  reason 
that  they  all  belong  to  the  spiritual  kingdom  is,  because  the 
angels  of  that  kingdom  are  especially  grounded  in  truths  de 
rived  from  good ;  and  all  preaching  is  performed  from  truths. 
The  reason  that  none  of  them  belong  to  the  celestial  kingdom 
is,  because  the  angels  of  that  kingdom  are  especially  grounded 
in  the  good  of  love,  from  which  they  see  and  have  a  perception 
of  truths,  but  do  not  speak  of  them.     But  notwithstanding  the 
angels  of  the  celestial  kingdom  have  a  perception  of  truths,  and 
see  them,  still  there  is  preaching  among  them,  because  they  are 
thus  enlightened  in  the  truths  which  they  know,  and  their  per 
fection  is  advanced  by  many  which  they  before  did  not  know. 
As  soon  as  they  hear  such,  they  also  recognize  them  as  truths, 
and  thus  receive  a  perception  of  them.     The  truths  of  which 
they  have  a  perception,  they  also  love,  and  by  living  according 
to  them  they  incorporate  them  into  their  life.     They  likewise 
affirm,  that  to  live  according  to  truths  is  to  love  the  Lord.(3) 

226.  All  the  preachers  are  appointed  by  the  Lord,  and  thence 
possess  the  gift  of  preaching ;  nor  are  any  others  permitted  to 
teach  in  the  temples.     They  are  called  preachers,  not  priests ; 
the  reason  of  which  is,  because  the  priesthood  of  heaven  is  the 
celestial  kingdom ;  for  the  priesthood  signifies  the  good  of  love 
to  the  Lord ;  in  which  the  subjects  of  that  kingdom  are  grounded. 
So,  the  royalty  of  heaven  is  the  spiritual  kingdom ;  royalty,  also, 
signifies  truth  derived  from  good ;  in  which  the  subjects  of  that 
kingdom  are  grounded. (4)     (See  above,  n.  24.) 

227.  The   doctrines,   according   to   which   the   preaching   is 
framed,  all  regard  life  as  their  end,  and  none  of  them  faith 
without  life.    The  doctrine  of  the  inmost  heaven  is  more  replete 
with  wisdom  than  the  doctrine  of  the  middle  heaven,  and  this 
is  more  replete  with  intelligence  than  the  doctrine  of  the  ulti 
mate  heaven.     The  doctrines,  also,  are  adapted  to  the  percep 
tions  of  the  angels  in  each  heaven.     The  essential  point  in  all 
the  doctrines  is,  to  acknowledge  the  Lord's  Divine  Humanity. 

(*)  That  to  love  the  Lord  and  our  neighbor,  is,  to  live  according  to  the  Lord's  pre 
cepts,  nn.  10,143,  10,158,  10,810,  I0,f>78,  10,815,  10,643. 

I4)  That  priests  represent  the  Lord  us  to  divine  good,  kings  as  to  divine  truth, 
nn.  2015,  6148.  That  hence  a  priest,  in  the  Word,  signifies  those  who  are  principled 
in  the  good  of  love  to  the  Lord  ;  thus  that  the  priesthood  signifies  that  good,  nn.  ySOft, 
9809.  Tnat  a  king,  in  the  Word,  signifies  those  who  are  grounded  in  divine  truth  , 
thus  the  rtigul  oitice  hitniifies  truth  derived  i'roin  good,  un.  1672,  2ul5,  2'JGU,  4575.  iSbl. 
4tft>ti,  5U44. 

105 


228,  229  HEAVEN. 


OF  THE  POWER  OF  THE  ANG1.LS  OF  HEAVEN. 

228.  That  the  angels  possess  power,  is  a  thing  which  cannot 
be  conceived  by  such  as  have  no  knowledge  respecting  the 
spiritual  world  and  its  influx  into  the  natural  world ;  for  they 
imagine  that  the  angels  cannot  have  any  power,  because  they 
are  spiritual  beings,  so  refined  and  rare,  that  they  cannot  even 
be  seen  with  the  eyes.     But  such  as  look  interiorly  into  the 
causes  of  things  are  of  a  different  opinion.     These  know,  that 
all  the  power  which  is  possessed  by  man,  is  derived  from  his 
understanding  and  will,  since,  without  these,  he  could  not  move 
a  particle  of  his  body.     Man's  understanding  and  will  are  his 
spiritual  man  :  and  this  actuates  the  body  and  its  members  just 
as  it  pleases;  for  what  this  thinks,  the  mouth  and  tongue  speak, 
and  what  this  wills,  the  body  executes ;  to  which,  also,  it  gives 
force  at  pleasure.     Man's  will  and  understanding  are  governed 
by  the  Lord,  through  the. instrumentality  of  angels  and  spirits  ; 
and  as  his  will  and  understanding  are  thus  governed,  so,  also, 
are  all  things  belonging  to  his  body,  because  these  are  derived 
from  the  former;  and,  if  you  will  believe  it,  man  cannot  so 
much  as  take  a  step  with  his  feet  independently  of  the  influx  of 
heaven.    That  such  is  the  fact,  has  been  evinced  to  me  by  much 
experience :  it  has  been  given  to  the  angels  to  move  my  steps, 
my  actions,  my  tongue  and  speech,  as  they  pleased,  which  they 
effected  by  an  influx  into  my  will  and  thought ;  and  I  found  that, 
of  myself,  I  had  no  power  whatever.     They  afterwards  told  me, 
that  every  man  is  governed  in  this  manner,  and  that  he  might 
know  that  it  is  so  from  the  doctrine  of  the  church,  and  from  the 
Word ;  for  it  is  usual  for  him  to  pray  that  God  would  send  His 
angels,  that  they  may  lead  him,  may  guide  his  steps,  may  teach 
him,  and  inspire  what  he  should  think  and  what  he  should  speak; 
with  more  to  that  effect ;   although,  when,  without  regard  to 
doctrine,  he  thinks  within  himself,  he  speaks  and  thinks  differ 
ently.     These  observations  are  made,  that  the  nature  of  the 
power  which  the  angels  have  with  man  may  be  known. 

229.  But  the  power  of  angels  in  the  spiritual  world  is  so  great, 
that  were  I  to  relate  every  thing  that  has  been  witnessed  by  me 
on  that  subject,  it  would  surpass  all  belief.     If  any  thing  there 
makes  resistance,  and  is  to  be  removed,  because  opposed  to 
Divine  order,  they  cast  it  down  and  overturn  it  by  a  mere  effort 
of  will,  and  by  a  look.     I  have  seen  mountains  which  were 
occupied  by  the  wicked  tins  cast  down  and  overthrown,  and 
sometimes  made  to  shake  from  one  end  to  the  other,  as  occurs 
in  earthquakes.     I  have  beheld  rocks,  also,  split  open  in  the 
inidvLe  down  to  the  deep,  and  the  wicked  who  were  on  them 
swallowed  up.   I  have  likewise  seen  some  hundreds  of  thousands 
of  evil  spirits  dispersed  by  them,  and  cast  into  hell.    Numbers 

106 


HEAVEN.  230,  231 

avail  nothing  at  all  against  them ;  nor  arts,  nor  cunning  machin 
ations,  nor  confederacies  :  they  see  through  all,  and  dispel  them 
in  a  moment.  (More  rnay  be  seen  on  this  subject  in  the  work 
On  the  Last  Judgment  and  the  Destruction  of  Babylon?)  Such 
is  the  power  which  the  angels  possess  in  the  spiritual  world. 
That  they  also  have  similar  power  in  the  natural  world,  when  it 
is  granted  them  to  exercise  it,  is  evident  from  the  Word ;  in 
which  we  read  that  they  have  caused  the  utter  destruction  of 
whole  armies,  and  occasioned  a  pestilence  of  which  seventy 
thousand  men  died.  Of  the  angel  who  produced  the  latter 
calamity,  it  is  written  thus :  "  And  when  the  angel  stretched  out 
his  hand  upon  Jerusalem  to  destroy  it,  the  Lord  repented  Him 
of  the  evil,  and  said  to  the  angel  that  destroyed  the  people,  It  is 
enough :  stay  now  thy  hand. — And  David — saw  the  angel  that 
smote  the  people" — (2  Sam.  xxiv.  15,  16,  IT.)  Not  to  mention 
other  cases.  Since  the  angels  possess  such  power,  they  are 
denominated  Powers;  and  it  is  said  in  David,  "JBless  Jehovali, 
ye  His  angels,  that  excel  in  strength," — more  literally,  "  mighty 
in  strength" — (Ps.  ciii.  20.) 

230.  But  it  is  to  be  understood,  that  the  angels  have  no  power 
at  all  of  themselves,  but  that  all  the  power  they  exercise  they 
derive  from  the  Lord,  and  that  the  appellation  of  Powers  only 
belongs  to  them,  so  far  as  they  are  grounded  in  the  acknowledg 
ment  that  such  is  the  fact.     When  any  angel  supposes  that  he 
possesses  power  from  himself,  he  instantly  becomes  so  weak,  as 
to  be  unable  to  resist  so  much  as  one  evil  spirit.     On  this  ac 
count,  the  angels  attribute  no  merit  whatever  to  themselves,  and 
are  averse  from  receiving  any  praise  or  glory  on  account  of  any 
thing  done  by  them,  all  which  they  ascribe  to  the  Lord. 

231.  It  is  the  Divine  Truth  proceeding  from  the  Lord  to 
which   belongs   all   power  in  the  heavens  ;   for   the  Lord,  in 
heaven,  is  Divine  Truth  in  union  with  Divine  Good  (see  above, 
nn.  126 — 140) :  and  it  is  in  proportion  as  the  angels  are  in  the 
reception  of  the  same,  that  they  are  Powers. (T)      Every  one, 
also,  is  his  own  truth  and  his  own  good,  because  every  one  is 
of  such  a  quality  as  are  his  understanding  and  will :  and  his 
understanding  is  his  understanding  of  truth,  because  all  that 
belongs  to  it  is  composed  of  truths ;  and  his  will  is  his  will  of 
good,  because  all  that  belongs  to  it  is  composed  of  goods ;  for 
whatever  is  the  subject  of  a  person's  understanding  or  intelli 
gence,  he  calls  truth ;  and  whatever  is  the  subject  of  his  will, 
he  calls  good.     It  hence  results,  that  every  one  is  his  own  truth 
and  his  own  good.(2)     So  far,  therefore,  as  the  truth  which  any 

(')  That  all  the  angels  are  called  powers,  and  t'-iat  they  are  powers,  by  virtue  of  the 
reception  of  divine  truth  from  the  Lord,  n  9639.  That  angels  are  reci pier's  of  divine 
truth  from  the  Lord,  and  that,  on  this  account,  they  ar-i  called  gods  ir.  the  Word 
throughout,  nn.  4295,  4402,  8301,  9160. 

'     That  a  man  and  ar  ingel  is  his  own  good  and  his  own  jruth.  thus  his  own  lov« 

107 


231,  232  HEAVEN. 

angel  is,  is  truth  from  the  Divine  Being,  and  the  good  \v  hich  lie 
is,  is  good  from  the  same  source,  he  is  a  power,  because  so  far 
the  Lord  is  with  him.  And  since  no  one  is  grounded  in  good 
and  truth  that  is  exactly  similar,  or  the  same,  with  that  of 
another  (for  in  heaven,  as  in  the  world,  the  variety  is  endless, 
n.  20),  it  follows  that  no  angel  is  in  the  possession  of  the  same 
power  as  another.  The  greatest  power  is  enjoyed  by  those  who 
constitute  the  arms  in  the  Grand  Man,  or  heaven,  by  reason  that 
the  angels  who  belong  to  that  province  are  grounded  in  truths 
more  than  others,  and  there  is  an  influx  of  good  into  their  truths 
from  the  whole  of  heaven.  Thus,  also,  in  individual  men,  the 
power  of  the  whole  man  transfers  itself  into  his  arms,  and,  by 
them,  the  whole  body  exercises  its  force ;  on  which  account,  in 
the  Word,  by  the  arms  and  hands  is  signified  power.(3)  In 
heaven,  there  sometimes  appears  a  naked  arm  stretched  forth, 
which  is  of  such  power,  that  it  could  bruise  to  powder  whatever 
comes  in  its  way,  even  to  a  great  stone  in  the  ground :  it  once 
was  advanced  towards  me ;  on  which  I  had  a  perception,  that  it 
was  able  to  pound  my  bones  into  minute  fragments. 

232.  That  all  power  resides  in  the  Divine  Truth  which  pro 
ceeds  from  the  Lord,  and  that  the  angels  have  power  in  propor 
tion  as  they  are  in  the  reception  of  the  Divine  Truth,  has  been 
shown  above  (n.  137).  The  angels,  however,  are  only  in  the 
reception  of  Divine  Truth,  in  proportion  as  they  are  in  the  re 
ception  of  Divine  Good;  for  all  power  resides  in  truths  derived 
from  good,  and  none  in  truths  without  good  ;  and,  on  the  other 
hand,  good  has  all  its  power  by  means  of  truths,  and  none 
without  truths.  Power  is  the  result  of  the  conjunction  of  the 
two.  It  is  the  same  with  respect  to  faith  and  love ;  for  whether 
you  mention  truth,  or  faith,  it  amounts  to  the  same,  since  all 
that  is  the  object  of  faith  is  truth ;  and  in  the  same  manner,  it 
amounts  to  the  same,  whether  you  mention  good,  or  love,  since 
all  that  is  the  object  of  love  is  good.(4)  How  great  is  the 
power  which  the  angels  possess  by  means  of  truths  derived 
from  good,  was  also  made  manifest  by  this  circumstance:  that 
an  evil  spirit,  only  on  being  looked  at  by  an  angel,  faints  away, 
and  no  longer  appears  as  a  man;  in  "which  state  he  continues 

and  his  own  faith,  nn.  10,208,  10,367.  That  he  is  his  own  understanding  nnd  his  own 
will,  since  the  all  of  his  life  is  thence  derived,  the  lite  of  good  being  of  the  will,  and 
the  life  of  truth  being  of  the  understanding,  nn.  10,07(1,  1",177,  1<>  2tJ4,  1<>,284. 

(*)  Of  the  correspondence  of  the  hands,  the  arms,  and  shoulders,  with  the  grand 
man  '.»r  heaven,  nn.  4931 — 4937.  That  hv  urnis  and  hands,  in  the  Word,  is*  signified 
power,  nn.  H7S,  3<>'.'l,  4934,  4932,  6947,  10,019. 

(4)  That  all  power  in  the  heavens  helonsfs  to  truth  derived  from  good,  thus  to  faith 
grounded  in  love,  nn.  3<>91,  8">63,  0423,  83<>4,  9«43,  10,019,  10,182.  That  all  power  is 
from  the  Lord,  because  from  Him  is  all  the  truth,  which  belongs  to  faith,  and  the  good, 


right  hand  denotes  power,  n.  10,019. 

108 


HEAVEN.  233—236 

till  the  angel  turns  away  his  eyes.  The  reason  that  such  a 
phenomenon  takes  place  by  the  aspect  of  the  angel's  eyes,  is, 
because  the  sight  of  the  angels  is  derived  from  the  light  of 
heaven,  and  the  light  of  heaven  is  Divine  Truth.  (See  above, 
nn.  126 — 132.)  The  eyes,  also,  correspond  to  truths  derived 
from  good.(5) 

233.  Since  all  power  resides  in  truths  derived  from  good,  it 
follows,  that  there  is  no  power  whatever  in  falsities  derived 
from  evil.(6)  All  the  inhabitants  of  hell  are  grounded  in  falsi 
ties  derived  from  evil ;  wherefore  they  have  no  power  against 
truth  and  good.  But  what  sort  of  power  they  possess  among 
themselves,  and  what  sort  of  power  is  exercised  by  evil  spirits 
before  they  are  cast  into  hell,  will  be  described  in  a  subsequent 
part  of  this  work. 


OF  THE  SPEECH  OF  THE  ANGELS. 

234.  The  angels  converse  together  just  as  men  do  in  the 
world,  and  talk,  like  them,  on  various  subjects,  such  as  their 
domestic  affairs,  those  belonging  to  their  state  in  society,  mat 
ters  of  moral  life,  and  those  of  spiritual  life :  there  is  no  differ 
ence,  except  that  the  angels  converse  with  more  intelligence 
than  men,  because  from  a  more  interior  ground  of  thought.     It 
has  often  been  granted  me  to  be  in  company  with  them,  and  to 
converse  with  them  as  one  friend  does  with  another,  and  some 
times  as  one  stranger  with  another;  and  as  I  was  then  in  a  state 
like  their  own,  I  could  not  tell  but  that  I  was  conversing  with 
men  on  earth. 

235.  The  speech  of  angels  is  divided  into  words,  just  as  the 
speech  of  men  is :  it  is  also  both  uttered  and  heard  sonorously, 
just  in  the  same  manner;  fur  they  have  mouth,  tongue,  and  ears, 
exactly  as  man  has.    They  likewise  have  an  atmosphere,  in 
which  the  sound  of  their  speech  is  articulated  ;  but  the  atmos 
phere  is  a  spiritual  one,  such  as  is  suited  to  angels,  who  are 
spiritual  beings.    The  angels,  also,  breathe  in  their 'atmosphere, 
and  pronounce  their  words  by  means  of  their  breath  ;  as  men 
do  in  theirs.^1) 

236.  In  the  whole  of  heaven,  all  have  one  language  :  all  un 
derstand  each  other,  whatever  society  they  belong  to,  whether 

(5)  That  the  eyes  correspond  to  truths  derived  from  good,  nn.  4403 — 4421,  4523— 
4534.  rtyj.-J. 

(c)  T.iat  f.ilsities  derived  from  evil  have  no  power,  because  truth  derived  from  good 
has  all  |»ovver,  mi.  15784,  10,481. 

(*)  That  in  the  heavens  there  is  respiration,  but  of  an  interior  kind,  nn.  38S4,  3885  j 
from  experience,  nu.  38H4,  3385,  38'jl,  38i)3.  That  respirations  are  dissimilar  there, 
and  various,  iiurording  to  their  states,  nn.  1119,  38Sf},  3887,  3889,  8892,  3893.  That  the 
wicked  cannot  respire  at  all  ia  heaven,  and  that  if  they  come  thither  they  are  suffo 
cate  \,  n.  3894, 

109 


236,  237  HEAVEN. 

neighboring  or  remote.  This  language  is  not  learned  artifi 
cially,  but  is  inherent  in  every  one ;  for  it  flows  direct  from  their 
affection  and  thought.  The  sound  of  their  speech  corresponds 
to  their  affection,  and  the  articulations  of  sound,  composing  the 
words,  correspond  to  the  ideas  of  their  thought  proceeding  from 
their  affection :  and  as  their  language  corresponds  to  these,  it, 
likewise,  is  spiritual,  being,  in  reality,  audible  affection  and 
speaking  thought.  Whoever  attends  to  the  subject  may  be 
aware,  that  all  thought  proceeds  from  affection,  which  belongs 
to  love,  and  that  the  ideas  of  thought  are  various  forms  into 
which  the  common  affection  is  distributed ;  for  no  thought  or 
idea  can  possibly  exist  without  affection,  it  being  from  this  that 
it  derives  its  soul  and  life.  On  this  account,  the  angels  know 
the  character  of  any  one  merely  by  his  speech,  discerning  the 
quality  of  his  affection  by  its  sound,  and  that  of  his  mind  by 
the  articulations  of  its  sound,  or  his  words :  and  the  wiser  class 
of  angels  can  tell,  on  his  uttering  a  few  connected  sentences,  the 
nature  of  his  ruling  affection ;  for  it  is  to  this  that  they  princi 
pally  attend.  That  every  one  has  various  affections,  is  well 
Known :  for  one  kind  of  affection  prevails  with  a  man  when  he 
is  in  a  state  of  joy,  another  when  in  a  state  of  grief,  another 
when  in  a  state  of  clemency  and  compassion,  another  when  in  a 
state  of  sincerity  and  truth,  another  when  in  a  state  of  love  and 
charity,  another  when  in  a  state  of  zeal  or  of  anger,  another  when 
in  a  state  of  pretence  and  deceit,  another  when  in  the  ambitious 
pursuit  of  honor  and  glory;  and  so  on :  yet  the  ruling  affection 
or  love  exists  in  them  all ;  wherefore  the  wiser  class  of  angels, 
who  perceive  by  a  person's  speech  what  is  his  ruling  affection, 
know,  at  the  same  time,  all  the  states  belonging  to  him.  That 
such  is  the  fact,  has  been  made  known  to  me  by  much  expe 
rience.  I  have  heard  angels  laying  open  the  life  of  a  person  on 
only  hearing  him  speak :  they  also  affirmed,  that  they  can  dis 
cover  all  things  belonging  to  a  person's  life  by  a  few  ideas  of  his 
thoughts,  because  they  thence  discover  his  ruling  love,  in  which 
all  things  else  are  contained  in  their  proper  order ;  and  that 
man's  Book  of  Life  is  nothing  else. 

237.  The  angelic  tongue  has  nothing  in  common  with  human 
languages,  except  with  certain  words,  the  sound  of  which  is 
derived  from  some  affection ;  and  then,  what  the  angelic  tongue 
has  in  common  with  them,  is  not  with  the  words  themselves, 
but  with  the  sound  of  them ;  on  which  subject,  something  will 
be  offered  hereafter.  That  the  angelic  tongue  has  nothing  in 
common  with  human  languages,  is  evident  from  this  fact,  that 
to  utter  one  word  of  any  human  language,  is,  to  the  angels,  im 
possible.  The  experiment  was  tried ;  but  they  were  unable  to 
do  it.  For  they  are  unable  to  utter  any  thing,  but  what  is  in 
perfect  accordance  with  their  affection;  whatever  is  not  in  such 
accordance,  is  repugnant  to  their  very  life;  for  their  life  is  that 
110 


HEAVEN.  238—240 

ot  their  affection,  and  from  this  proceeds  their  speech.  It  has 
been  toLl  me,  that  the  primitive  language  of  mankind  on  our 
earth,  possessed  agreement  with  that  of  the  angels,  because  they 
derived  it  from  heaven ;  and  that  the  Hebrew  language  possesses 
such  agreement  in  some  particulars. 

238.  Since  the  speech  of  the  angels  corresponds  to  their  affec 
tion,  which  belongs  to  their  love,  and  the  love  that  prevails  in 
neaven  is  love  to  the  Lord  and  love  towards  the  neighbor  (see 
above,  nn.  13 — 19),  it  is  evident  how  elegant  and  pleasing  must 
be  their  discourse ;  for  it  not  only  affects  the  ears,  but,  also,  the 
interiors  of  the  mind,  of  those  who  hear  it.     There  was  a  certain 
spirit,  remarkable  for  hardness  of  heart,  with  whom  an  angel 
was  speaking,  and  who,  at  length,  was  so  affected  by  his  dis 
course,  that  he  burst  into  tears  :  he  said  that  he  could  not  help 
it,  for  what  he  heard  was  love  itself  speaking ;  and  that  he  had 
never  wept  before. 

239.  The  speech  of  the  angels  is  also  full  of  wisdom,  because 
it  proceeds  from  their  interior  thought,  and  their  interior  thought 
is  wisdom,  as  their  interior  affection  is  love.     In  their  speech, 
their  love  and  wisdom  are  united ;  whence  it  is  so  full  of  wis 
dom,  that  they  are  able  to  express  by  a  single  word  what  man 
cannot  in  a  thousand.    The  ideas  of  their  thoughts,  also,  com 
prise  such  things,  as  man  is  not  able  to  conceive,  much  less  to 
utter  by  speech.    It  is  on  this  account,  that  the  things  that  have 
been  heard  and  seen  in  heaven  are  said  to  be  unspeakable,  and 
such  as  eye  hath  not  seen,  nor  ear  heard.     That  they  are  so,  has 
also  been  my  privilege  to  know  by  experience.     I  have  some 
times  been  admitted  into  the  state  which  is  proper  to  the  angels, 
and  have  conversed  with  them ;  and,  while  in  that  state,  I  un 
derstood  all  that  was  said  ;  but  when  I  returned  into  my  former 
state,  and  thus  into  the  natural  thought  proper  to  man,  and 
wished  to  recollect  what  I  had  heard,  I  was  unable ;  for  there 
were  thousands  of  things  which  could  not  be  brought  down  to 
the  ideas  of  natural  thought,  thus  which  were  not  capable  of 
being  expressed,  except,  only,  by  variegations  of  the  light  of 
heaven,  and,  consequently,  not  at  all  by  human  words.     The 
angels'  ideas  of  thought,  from  which  proceed  their  words,  are, 
likewise,  modifications  of  the  light  of  heaven ;  and  their  affec 
tions,  from  which  proceeds  the  sound  of  the  words,  are  vari 
ations  of  the  heat  of  heaven ;  because  the  light  of  heaven  is 
Divine  Truth  or  wisdom,  and  the  heat  of  heaven  is  Divine  Good 
or  love  (see  above,  nn.  126 — 140) ;  and  the  angels  derive  their 
affection  from   the  Divine   love,  and  their  thought  from  the 
Divine  wisdom.(2) 

240.  As  the  speech  of  the  angels  proceeds  immediately  from 

(•)  That  the  ideas  of  the  angels,  from  which  they  speak,  are  effected  by  wonderful 
variegations  of  the  light  of  heaven,  nn.  1646,  3343,  '3993. 


240,  241  HEAVEN. 

their  affection,  their  ileas  of  thought,  as  observed  above  (n.  236), 
being  various  forms  into  which  the  common  affection  is  distrib 
uted,  they  are  able  to  express,  in  less  than  a  minute,  what  man 
cannot  do  in  half  an  hour.  They  also  are  able  to  give,  in  a  few 
words,  what,  if  put  in  writing,  would  fill  several  pages.  This, 
likewise,  has  been  evinced  to  me  by  much  experience.(3)  The 
angels'  ideas  of  thought,  and  the  words  of  their  speech,  form  a 
one,  in  the  same  manner  as  the  efficient  cause  and  the  effect ; 
for  that  which  exists,  in  its  cause,  in  their  ideas  of  thought,  is 
shown,  in  effect,  in  their  words :  which  also  is  the  reason  that 
every  word  comprehends  so  many  things  within  itself.  All  the 
particulars  of  the  angels'  thoughts,  and  "thence  all  the  particulars 
of  their  speech,  when  visibly  exhibited,  appear,  likewise,  as  a 
rarified  circumfluent  undulation  or  atmosphere,  comprising 
within  it  innumerable  things  in  their  proper  order,  which  pro 
ceed  from  their  wisdom,  and  which  enter,  and  affect,  the 
thought  of  another.  The  ideas  of  the  thought  of  every  one, 
whether  angel  or  man,  are  rendered  visible  in  the  light  of 
heaven,  when  the  Lord  sees  fit.(4) 

241.  The  angels  who  belong  to  the  Lord's  celestial  kingdom 
make  use  of  speech,  in  the  same  manner  as  the  angels  of  the 
Lord's  spiritual  kingdom ;  only  the  celestial  angels  speak  from 
a  more  interior  ground  of  thought  than  the  spiritual  angels. 
The  celestial  angels,  also,  being  grounded  in  the  good  of  love  to 
the  Lord,  speak  from  wisdom ;  and  the  spiritual  angels,  being 
grounded  in  the  good  of  charity  towards  the  neighbor,  which  in 
its  essence  is  truth  (n.21o),  speak  from  intelligence;  for  wisdom 
proceeds  from  good,  and  intelligence  from  truth.  On  this  ac 
count,  the  speech  of  the  celestial  angels  is  like  a  gentle  stream, 
soft,  and  as  it  were  continuous ;  but  the  speech  of  the  spiritual 
angels  is  rather  vibratory  and  discrete.  The  speech  of  the  ce 
lestial  angels,  also,  partakes  greatly  of  the  sound  of  the  vowe.e 
U  and  O ;  but  the  speech  of  the  spiritual  angels,  of  the  vowels 
E  and  I.*  For  vowels  are  signs  of  sounds,  and  in  the  sound 
resides  the  affection :  for,  as  observed  above  (n.  236),  the  sound  of 

(s)  That  the  angels  can  express  bv  their  speech  in  a  moment  more  than  man  can 
express  by  his  in  half  an  hour;  and  that  they  can  also  express  such  things  as  do  not 
fall  into  the  words  of  human  speech,  nn.  1641,  1642,  1643,  1645,  46'>9,  708(.». 

(4)  Thai  there  are  innumerable  things  contained  in  one  idea  of  thought,  nn.  1008, 
1869,  4946,  6'H3,  6614,  6615,  6617,  6618.  That  the  ideas  of  the  thought  of  man  are 
opened  in  the  other  life,  and  presented  visibly,  as  to  their  quality,  by  a  living  5r,age, 
nn.  1869,  3310,  5.MO.  What  is  the  nature  of  'their  appearance,  nn.  6201,  8835.  That 
the  ideas  of  the  angels  of  the  inmost  heaven  appear  like  flaming  light,  n.  6615  That 
the  ideas  of  the  angels  of  the  ultimate  heaven  appear  like  thin  bright  clouds,  n.  6614. 
The  idea  of  an  angel  seen,  from  which  issued  a  radiation  towards  the  Lord,  n.  6620. 
That  the  ideas  of  thought  diffuse  themselves  widely  into  the  angelic  societies  around, 
nn.  659S— 6613. 

*  It  is  to  be  recollected,  that  the  sound  of  E,  here  referred  to,  is  that  which  is  ex 
pressed,  in  English,  by  the  close  sound  of  A,  or  the  sound  of  A  in  fate;  and  that  the 
Bound  of  I  is  that  which  we  give  to  the  vowel  E.  So,  also,  the  sound  described  as  that 
of  U  is  what  is  more  commonly  expressed  in  English  by  double  O,  as  in  choose.  The 
eouni  assigned  to  O  is  the  same  in  all  languages. — N. 

112 


HEAVEN.  24:2,  243 

the  angels'  speech  corresponds  to  their  affection,  and  the  articu 
lations  of  the  sound,  which  are  the  words,  correspond  to  their 
ideas  of  thought  proceeding  from  their  affection.  The  vowels 
do  not  belong  to  a  language,  but  to  the  elevation  of  its  words  by 
Bound  to  express  various  affections  according  to  the  state  of  every 
one;  on  which  account,  in  the  Hebrew  language,  the  vowels  are 
not  written,  and  are,  also,  variously  pronounced.  The  angels, 
hence,  know  the  quality  of  a  man  in  respect  to  his  affection  and 
love.  The  speech  of  the  celestial  angels,  also,  contains  no  hard 
consonants,  and  few  transitions  from  one  consonant  to  another, 
without  the  interposition  of  a  word  that  begins  with  a  vowel. 
It  is  on  this  account  that,  in  the  Word,  there  is  such  frequent 
use  of  the  particle  "  a/tid"  as  may  be  evident  to  those  who  read 
the  Word  in  Hebrew,  in  which  that  particle  has  a  soft  expression, 
and  always  takes  a  vowel-sound  before  and  after  it.  In  the  Word, 
as  existing  in  that  language,  it  may  also  in  some  degree  be  known, 
from  the  sound  of  the  words  themselves,  whether  they  belong  to 
the  celestial  class  or  to  the  spiritual  class,  consequently,  whether 
they  involve  the  signification  of  good  or  that  of  truth.  Those 
which  involve  the  signification  of  good  partake  much  of  the 
sound  of  U  and  O,  and  also,  in  some  degree,  of  that  of  A;  but 
those  which  involve  the  signification  of  truth,  partake  of  the 
sound  of  E  and  I.  Since  the  affections  particularly  display 
themselves  in  sounds,  therefore  in  human  oratory  also,  when 
treating  of  great  subjects,  such  -as  heaven  and  God,  such  words 
are  preferred  as  sound  much  of  U  and  O  :  lofty  musical  sounds, 
likewise,  are  chosen,  when  employed  on  such  themes :  but  when 
not  treating  on  great  subjects,  other  sounds  are  preferred.  It  is 
from  this  cause  that  the  art  of  music  has  the  power  of  expressing 
various  kinds  of  affections. 

242.  In  the  speech  of  angels  there  is  a  species  of  musical 
concord,  such  as  cannot  be  described. (5)      It  results  from  the 
circumstance,  that  the  thoughts  and  affections,  from  which  the 
speech  proceeds,  pour  themselves  forth,  and  diffuse  themselves 
around,  according  to  the  form  of  heaven ;  and  it  is  according  to 
the  form  of  heaven  that  all  are  connected  in  societies,  and  that 
all  communication  is  effected.     That  the  angels  are  consociated 
together  according  to  the  form  of  heaven,  and  that  their  thoughts 
and  affections  proceed  according  to  that  form,  may  be  seen  above 
(nn.  200—212). 

243.  The  same  kind  of  speech  as  obtains  in  the  spiritual  world 
is  inherent  in  every  man,  only  it  is  seated  in  his  interior  intel 
lectual  part;  but  as,  in  man,  it  does  not  descend  into  words 
analogous  to  his  affection,  as  it  does  with  the  angels,  he  is  not 
aware  that  he  possesses  it.     It  is  from  this  cause,  however,  that 

(6)  That  in  angelic  speech  there  is  concord  with  harmonious  cadence,  nn.  1648, 1649, 
7191. 

8  113 


HEAVEN. 

when  man  enters  the  other  life,  he  speaks  the  same  language  as 
the  spirits  and  angels  who  are  there  already,  and  that  he  under 
stands  it  without  a  teacher.(6)  But  on  this  subject,  more  will 
be  said  below. 

244.  As  stated  above,  all  in  heaven  have  one  kind  of  speech : 
it  is,  however,  varied  in  this  respect;  that  the  speech  of  the 
wiser  class  is  more  interior,  and  more  fully  replenished  with 
variations  of  affections  and  ideas  of  thoughts ;  whilst  the  speech 
of  the  less  wise  is  more  exterior,  and  not  so  full  of  such  contents ; 
and  the  speech  of  the  simple  is  more  exterior  still,  and  consists, 
from  that  cause,  of  words,  from  which  the  sense  is  to  be  gathered, 
much  as  is  done  in  the  conversation  of  men.     There  is  also  a 
kind  of  speech  by  the  face,  terminating  in  something  sonorous 
modified  by  ideas.     There  is  another  kind  of  speech,  in  which 
representatives  of  heaven  are  mixed  with  the  ideas,  and  consist 
ing,  also,  of  ideas  made  visible.     There  is  a  kind  of  speech  by 
gestures  corresponding  to  their  affections,  and  representing  the 
same  things  as  their  words  do.     There  is  a  kind  of  speech  by 
the  general  principles  of  their  affections  and  the  general  princi 
ples  of  their  thoughts.     There  is,  likewise,  a  kind  of  thundering 
speech.     Not  to  mention  others. 

245.  The  speech  of  evil  and  infernal  spirits  is  in  like  manner 
spiritual,  because  proceeding  from,  their  affections,  but  from  evil 
affections,  and  from  filthy  ideas  thence  derived,  which  are  held 
by  the  angels  in  utter  aversion..   Thus  the  kinds  of  speech  that 
obtain  in  hell  are  opposite  to  those  in  heaven ;  whence  the 
wicked  cannot  bear  the  speech  of  angels,  nor  the  angels  the 
speech  of  infernals.     The  speech  of  hell  affects  the  angels  as  a 
bad  odor  does  the  nostrils.     The  speech  of  hypocrites,  who  are 
such  as  are  able  to  feign  themselves  angels  of  light,  is,  as  to  the 
words,  similar  to  the  speech  of  the  angels,  but  as  to  the  affections, 
and  the  ideas  of  thought  thence  proceeding,  it  is  diametrically 
opposite ;  wherefore  their  speech,  when  its  interior  quality  is 
perceived,  as  it  is  by  the  wiser  of  the  angels,  is  heard  as  the 
gnashing  of  teeth,  and  strikes  the  hearer  with  horror. 


OF  THE  SPEECH  OF  THE  ANGELS  WITH  MAN. 

246.  When  angels  converse  with  man,  they  do  not  speak  in 
their  own  language,  but  in  that  of  the  man,  or  in  other  lan 
guages  which  he  understands,  but  not  in  such  as  are  unknown 


(•)  That  the  faculty  of  spiritual  or  ansrelic  speech,  resides  with  man,  although  he  i« 
ignorant  of  it,  n.  4104.  That  the  ideas  ol'the  internal  man  are  spiritual,  but  that  man, 
during  his  life  in  the  world,  perceives  them  naturally,  because  he  then  thinks  in  the 
natural  principle,  nn.  10,236,  10,246,  10,550.  That  man  after  death  comes  into  his 


interior  ideas,  nn.  3226,  3342,  3343,  10,568,  10.604.     That  those  ideas  then  form  his 
Bpeech,  nn.  2470,  2478,  2479. 

114 


HEAVEN.  246,  247 

to  bim.  The  reason  of  this  is,  because  when  angels  converse 
with  man,  they  turn  towards  him,  and  conjoin  themselves  with 
him ;  the  effect  of  which  is,  to  bring  both  parties  into  a  similar 
state  of  thought:  and  as  the  man's  thought  coheres  with  his 
memory,  and  his  speech  flows  from  it,  both  parties  possess  and 
use  the  same  language.  Besides,  when  an  angel  or  spirit  ap 
proaches  a  man,  and  by  turning  towards  him  comes  into  con 
junction  with  him,  he  enters  into  all  the  man's  memory,  so 
completely,  that  he  is  scarcely  aware  that  he  does  not  know,  of 
himself,  all  that  the  man  knows,  including  the  languages  with 
which  the  man  is  acquainted.  I  have  conversed  with  the  angela 
on  this  phenomenon,  and  have  remarked  to  them,  that  they 
might  possibly  suppose,  that  they  were  speaking  with  me  in  my 
native  tongue,  because  it  so  appeared  to  them,  whereas  it  was 
not  they  who  thus  spoke,  but  myself;  and  that  this  might  be 
demonstrated  from  the  fact,  that  angels  cannot  utter  one  word 
of  any  human  language  (n.  237);  and  because,  also,  the  language 
of  men  is  natural,  whereas  they  are  spiritual,  and  spiritual  beings 
cannot  utter  any  thing  in  a  natural  manner.  The  angels  replied, 
that  they  were  aware  that  their  conjunction  with  a  man,  when 
conversing  with  him,  is  with  his  spiritual  thought ;  but  as  this 
flows  into  his  natural  thought,  and  the  latter  coheres  with  his 
memory,  it  appears  to  them  as  if  the  man's  language  were  their 
own,  and  all  his  knowledge  likewise ;  and  that  this  effect  takes 
place,  because  it  was  the  Lord's  pleasure  that  such  a  conjunction, 
and  as  it  were  insertion  of  heaven  into  man,  should  exist  with 
him :  they  added,  however,  that  the  state  of  man  at  this  day  is 
different,  so  that  such  a  conjunction  with  angels  no  longer  exists, 
but  only  with  spirits  who  are  not  in  heaven.  I  have  also  con 
versed  on  the  same  subject  with  spirits ;  but  they  would  not 
believe  that  it  is  the  man  who  speaks,  but  that  it  is  they  who 
speak  in  the  man :  they  also  insisted,  that  it  is  not  the  man  who 
knows  what  he  does,  but  they,  and  thus  that  all  the  man  knows 
he  derives  from  them.  I  endeavored  to  convince  them,  by  many 
arguments,  that  they  were  mistaken :  but  it  was  all  to  no  purpose. 
Who  are  meant  by  spirits,  and  who  by  angels,  will  be  explained 
in  a  subsequent  part  of  this  work,  where  we  shall  treat  of  the 
world  of  spirits. 

247.  Another  reason  why  angels  and  spirits  conjoin  themselves 
with  man  so  closely  as  not  to  know  but  that  all  that  belongs  to 
the  man  is  their  own,  is,  because  there  exists  such  a  conjunction 
between  the  spiritual  and  natural  worlds  with  man,  that  they 
are  as  if  they  were  one :  but  as  man  has  separated  himself  from 
heaven,  it  has  been  provided  by  the  Lord,  that  angels  and  spirits 
should  be  present  with  every  man,  and  that  he  should  be  governed 
by  the  Lord  through  their  instrumentality.  It  is  on  this  account 
that  there  is  su  dose  a  conjunction  between  them.  It  would  have 
been  Othervi  se  if  man  had  not  separated  himself  from  heaven ; 

115 


248,  249  HEAVEN 

for  then  he  might  have  been  governed  by  the  Lord  by  the  common 
influx  from  heaven,  without  having  spirits  and  angels  so  partic 
ularly  adjoined  to  him.  But  this  subject  will  be  particularly 
considered  in  a  subsequent  part  of  this  work,  when  treating  of 
the  conjunction  of  heaven  with  man. 

248.  The  speech  of  an  angel  or  spirit,  when  addressed  to  a 
man,  is  perceived  by  him  as  sonorously  as  the  speech  of  one  man 
with  another.     It  is  not  heard,  however,  by  others  who  may  be 
present,  but  only  by  the  person  spoken  to ;  the  reason  of  which 
is,  that  the  speech  of  an  angel  or  spirit  flows  first  into  the  man's 
thought,  and  thence,  by  an  internal  way,  into  his  organ  of  hear 
ing,  which  it  thus  actuates  from  within ;  whereas  the  speech  of 
one  man  with  another  flows  first  into  the  air,  and  thence,  by  an 
external  way,  into  his  organ  of  hearing,  which  it  thus  actuates 
from  without.     It  hence  is  evident,  that  the  speech  with  man  of 
an  angel  or  spirit,  is  heard  in  the  man,  and  as  it  equally  actuates 
the  organs  of  hearing  as  speech  from  without  does,  that  it  sounds 
as  audibly.    That  the  speech  of  an  angel  or  spirit  flows  down  from 
within  into  the  ear  itself,  was  evinced  to  me  by  this  fact :  that  it 
flows,  also,  into  the  tongue,  and  causes  it  slightly  to  vibrate,  but 
not  with  any  local  motion,  such  as  takes  place  when  the  sound  of 
speech  is  articulated  by  the  tongue  into  words  by  the  man  himself. 

249.  But  to  speak  with  spirits  is  at  this  day  rarely  granted, 
because  it  is  dangerous  :(*)  for  the  spirits  then  know  that  they 
are  present  with  man,  which  they  otherwise  do  not;  and  evil 
spirits  are  of  such  a  nature,  that  they  regard  man  with  deadly 
hatred,  and  desire  nothing  more  than  to  destroy  him  both  soul 
and  body.    This  effect  actually  is  experienced  by  those  who  have 
much  indulged  in  phantasies,  going  to  the  extreme  of  banishing 
the  enjoyments  suited  to  the  natural  man.     Persons,  also,  who 
pass  their  life  in  solitude,  sometimes  hear  spirits  speaking  to 
them,  without  its  being  attended  with  danger :  but  the  spirits 
that  are  present  with  them  are  at  intervals  removed  by  the  Lord, 
lest  they  should  know  that  they  are  present  with  a  man :  for 
most  spirits  do  not  know  that  there  is  any  other  world  than  the 
one  inhabited  by  them,  nor,  consequently,  that  there  are  men 
elsewhere ;  wherefore  it  is  not  allowable  for  the  man  to  speak  to 
them  in  return,  for  if  he  did,  they  would  know  this.     Persons 
who  think  much  upon  religious  subjects,  and  dwell  upon  them 
BO  incessantly  as  at  length  to  see  them,  inwardly,  as  it  were,  in 
themselves,  also  begin  to  hear  spirits  speaking  to  them :  for 
religious  subjects  of  whatever  kind,  when  a  man,  of  his  own 
accord,  dwells  upon  them  incessantly,  and  does  not  occasionally 
vary  his  meditations  by  attending  to  matters  of  business  in  the 

(*)  That  man  is  able  to  discourse  with  spirits  and  angels,  and  that  the  ancients  fre 
quently  did  so,  nn.  67,  68,  69,  784,  1634,  1636,  7802.  That  in  some  earths,  angels  and 
spirits  appear  in  a  human  form,  and  speak  with  the  inhabitants,  nn.  10,751,  10,752, 
But  that  in  this  earth,  at  this  day,  it  is  dangerous  to  discourse  with  spirits,  unless  man 
be  principled  in  a  true  faith,  and  be  led  by  "the  Lord,  nn.  784,  9438,  10,751. 

116 


HEAVEN.  250,  251 

world,  penetrate  to  the  interiors,  and  there  fix  themselves,  and 
take  possession  of  the  whole  of  the  man's  spirit ;  when  they 
enter  the  spiritual  world,  arid  act  upon  the  spirits  who  inhabit 
it.  These,  however,  are  visionaries  and  enthusiasts,  who  believe 
any  spirit  whom  they  hear  speaking  to  them  to  be  the  Holy 
Spirit,  although  he  is  only  an  enthusiastic  spirit.  Spirits  of  this 
description  see  falsities  as  truths,  and  because  they  see  them, 
they  persuade  themselves  that  they  are  truths,  and  infuse  the 
same  persuasion  into  those  with  whom  they  communicate  by 
influx.  As  those  spirits  also  began  to  persuade  those  whom 
they  influenced  to  the  commission  of  evils,  and  were  obeyed 
when  they  did  so,  they  were  gradually  removed.  Enthusiastic 
spirits  are  distinguished  from  others  by  this  peculiarity,  that 
they  believe  themselves  to  be  the  Holy  Spirit,  and  their  dictates 
to  be  divine  oracles.  These  spirits  do  not  offer  injury  to  the 
man  with  whom  they  communicate,  because  he  pays  them  divine 
worship  and  honor.  I,  also,  have  sometimes  conversed  with 
spirits  of  this  kind ;  when  the  nefarious  principles  and  practices 
which  they  infused  into  their  worshippers  were  discovered  to  me. 
They  dwell  together  towards  the  left,  in  a  desert  place. 

250.  But  to  speak  with  angels  of  heaven  is  granted  to  none, 
but  such  as  are  grounded  in  truths  originating  in  good,  especially, 
in  the  acknowledgment  of  the  Lord,  and  of  the  Divinity  in  His 
Humanity ;  this  being  the  truth  in  which  the  heavens  are  estab 
lished.     For,  as  has  been  shown  above,  the  Lord  is  the  God  of 
heaven  (nn.  2 — 6) ;  the  Lord's  Divine  Sphere  constitutes  heaven 
(nri.  7 — 12) ;  the  Lord's  Divine  Sphere  in  heaven  is  love  to  Him 
and  charity  towards  the  neighbor,  derived  from  Him  (nn.  13 — 
19) ;  and  the  whole  of  heaven,  viewed  collectively,  is  in  form  as 
one  man :  as  is  also  every  society  of  heaven ;  and  every  angel 
is  in  a  perfect  human  form;  and  they  derive  this  distinction 
from  the  Divine  Humanity  of  the  Lord  (nn.  59 — 86).     Such 
being  the  case,  it  is  evident,  that  to  speak  with  angels  is  only 
possible  to  those,  whose  interiors  are  opened,  by  divine  truths, 
to  the  Lord  Himself;  for  it  is  into  the  interiors  that  the  Lord 
enters  by  influx  with  man;  and  when  the  Lord  thus  enters, 
heaven  enters  also.     The  reason  that  divine  truths  open  man's 
interiors,  is,  because  man  was  so  created,  as  to  be  an  image  of 
heaven  as  to  his  internal  man,  and  an  image  of  the  world  as  to 
his  external  (n.  57);  and  the  internal  man  is  only  opened  by  the 
Divine  Truth  proceeding  from  the  Lord ;  for  that  is  both  the 
light,  and  the  life,  of  heaven  (nn.  126 — 140). 

251.  The  influx  of  the  Lord  Himself,  with  man,  flows  into  his 
forehead,  and  thence  into  the  whole  of  his  face  ;  because  the 
forehead  of  man  corresponds  to  his  love,  and  the  face  to  all  his 
interiors.Q     The  influx,  with  man,  of  the  spiritual  angels,  flows 

.(*)  That  the  forehead  corresponds  to  celestial  love,  and  thence,  in  the  Word,  signifies 
tl\at  love,  n.  9936.    That  the  face  corresponds  to  the  interiors  of  man,  which  are  of  the 

117 


252,  253 

into  his  Load  in  all  directions,  from  his  forehead  and  templcg  to 
all  tiie  parts  which  inclose  the  portion  of  the  brain  called  the 
cerebrum,  because  that  region  of  the  head  corresponds  to  intelli 
gence.  But  the  influx  of  the  celestial  angels  flows  into  that  part 
of  the  head  which  incloses  tlie  portion  of  the  brain  called  the 
cerebellum,  and  which  is  named  the  occiput,  reaching  from  the 
ears  in  all  directions  around  from  the  back  of  the  neck ;  for  that 
region  of  the  head  corresponds  to  wisdom.  The  speech  of  the 
angels,  when  addressed  to  man,  always  enters  by  those  ways 
into  his  thoughts ;  by  noting  which,  I  knew  what  angels  they 
were  with  whom  I  have  conversed. 

252.  Those  persons  who  converse  with  angels  of  heaven,  see, 
also,  the  objects  that  exist  in  heaven,  because  they  see  by  the 
light  of  heaven,  in  which  their  interiors  are.     Through  them, 
likewise,  the  angels  behold  the  objects  that  exist  on  earth  ;(3) 
for,  in  such  persons,  heaven  is  conjoined  with  the  world,  and  the 
world  with  heaven.     For,  as  observed  above  (n.  246),  when  the 
angels  turn  themselves  towards  man,  they  conjoin  themselves 
with  him  in  such  a  manner,  that  they  cannot  tell  but  that  every 
thing  belonging  to  the  man  belongs  to  themselves;  not  only 
whatever  he  relates  in  conversation,  but  whatever  he  has  seen 
and  heard :  the  man,  also,  on  his  part,  does  not  know,  but  that 
whatever  enters  by  influx  from  the  angels  is  his  own.     Such 
was  the  conjunction  which  existed  between  the  angels  of  heaven 
and  the  most  ancient  inhabitants  of  this  earth ;  on  which  account, 
those  times  are  denominated  the  golden  age.     Because  they  ac 
knowledged  the  Divine  Being  under  a  human  form,  thus,  because 
they  acknowledged  the  Lord,  they  conversed  with  the  angels  of 
heaven  as  with  their  own  kindred,  and  the  angels  conversed  re 
ciprocally  with  them  as  with  theirs;  and,  in  them,  heaven  and 
the  world  formed  a  one.    But,  after  those  times,  man  gradually 
removed  himself  farther  and  farther  from  heaven,  through  loving 
himself  in  preference  to  the  Lord,  and  the  world  in  preference 
to  heaven,  whence  he  began  to  have  a  sense  of  the  enjoyments 
of  the  love  of  self  and  the  world  separate  from  the  enjoyments 
of  heaven,  and  at  last  became  ignorant  of  any  other  enjoyment. 
Then  his  interiors,  which  opened  towards  heaven,  were  closed, 
nnd  his  exteriors  were  opened  towards  the  world :  and  when 
this  is  his  state,  a  man  is  in  possession  of  light  with  respect  to 
all  tilings  belonging  to  the  world,  but  is  immersed  in  darkness 
in  regard  to  all  things  belonging  to  heaven. 

253.  Since  those  times,  it" has  been  a  rare  thing  for  any  one 
to  converse  with  angels  of  heaven ;   but  some  have  conversed 

thought  and  affection,  nn.  1568,  2988,  2989,  3681,  4796,  4797,  4800,  5165,  5168,  5695, 
t>3<>6.  That  the  face  also  is  funned  to  correspond  with  the  interiors,  nn.  4791 — 4805; 
6695.  That  hence  the  face,  in  the  Word,  signifies  the  interior*,  nn.  1999,  2434,  3527 
4u66,  479*5. 

(8)  That  spirits  can  see  nothing  which  is  in  this  solar  world,  *>y  or  through  man. 
but  that  they  have  so  seen  through  my  eyes ;  with  the  reason  the  -eof,  n.  1830. 

118 


HEAVEN.  254,  255 

with  spirits  who  were  not  in  heaven.  For  man's  interiors  and 
exteriors  are  of  such  a  nature,  that  they  are  either  turned  to 
wards  the  Lord  as  their  common  centre  (n.  124),  or  towards 
themselves,  and  thus  away  from  the  Lord.  When  turned  to 
wards  the  Lord,  they  are  also  turned  towards  heaven ;  and  when 
towards  self,  they  are  also  turned  towards  the  world :  and  when 
this  is  their  state,  it  is  with  difficulty  that  they  can  be  elevated. 
They  are,  however,  as  far  as  possible,  elevated  by  the  Lord,  by 
effecting  a  change  of  the  love ;  which  is  accomplished  by  means 
of  truths  derived  from  the  Word. 

254.  I  have  been  informed  how  the  Lord  spoke  with  the  pro 
phets,  by  whose   instrumentality  the  Word  was  written.      He 
did  not  speak  with  them  as  He  did  with  the  ancient  inhabitants 
of  this  globe,  by  an  influx  into  their  interiors,  but  by  spirits 
sent  to  them,  whom  the  Lord  filled  with  His  aspect,  and  so  in 
spired  the  words  which  they  dictated  to  the  prophets.     What 
these  experienced,  therefore,  was  not  an  influx,  but  a  dictate ; 
and  as  the  words  proceeded  immediately  from  the  Lord,  every 
one  of  them  is  filled  with  a  Divine  principle,  and  they  contain 
an  internal  sense,  which  is  of  such  a  nature,  that  the  angels  of 
heaven  understand  the  words  in  a  celestial  and  spiritual  sense, 
while  men  understand  them  in  a  natural  sense.     In  this  way, 
the  Lord  has  effected  a  conjunction  between  heaven  and  the 
world   by  means   of  the  Word.      How  spirits   are  filled  with 
Divinity  by  the  Lord  by  aspect,  has  also  been  shown  me.     A 
spirit  so  filled  with  Divinity  by  the  Lord,  does  not  know,  at 
the  time,  but  that  he  is  the  Lord,  and  that  what  he  speaks  is 
Divine.      This   state  continues   till  he  has  uttered  what  he  is 
charged  with ;  after  which  he  perceives  and  acknowledges  that 
he  is  only  a  spirit,  and  that  he  did  not  speak  from  himself,  but 
from  the  Lord.      Since  such  was  the  state  of  the  spirits  who 
spoke  with  the  prophets,  it  is  said  by  them,  that  Jehovah  spoke ; 
the  spirits  themselves,  likewise,  called  themselves  Jehovah ;  as 
may  be  seen,  not  only  in  the  prophetical  parts  of  the  Word,  but 
in  the  historical  parts  also. 

255.  That  the  nature  of  the  conjunction  of  angels  and  spirits 
with  man  may  be  understood,  it  is  permitted  to  relate  some 
particulars  worthy  of  being  mentioned,  by  which  the   subject 
may  be  illustrated,  and  seen  to  be  as  described.     When  angels 
and  spirits  turn  themselves  towards  a  man,  it  appears  to  them 
that  the  man's  language  is  their  own,  and  that  they  possess  no 
other :    the   reason  is,  because,  at  such  time,  they  are  in  the 
knowledge  and  use  of  the  man's   language,  and  not  of  their 
own,  of  which,  in  that  state,  they  have  no  recollection  ;  but  as 
soon  as  they  turn  themselves  away  from  the  man,  they  are  in 
the  knowledge  and  use  of  their  own  angelic  and  spiritual  lan 
guage,  and   know  nothing  whatever  of  the  man's.      The  like 
Eas  occurred  to  myself.     When  I  have  been  in  company  with 

119 


255,  256  HEAVEN. 

angels,  and  in  a  state  similar  to  theirs,  I  have  conversed  with 
them  in  their  language,  and  knew  nothing  whatever  of  my  own, 
which  never  came  to  my  recollection :  but  as  soon  as  I  ceased 
to  be  in  their  company,  I  was  in  the  knowledge  and  use  of  my 
own  language  again.  It  is  also  worthy  of  mention,  that  when 
angels  and  spirits  turn  themselves  towards  a  man,  they  can  con 
verse  with  him  at  any  distance :  they  have  also  conversed  with 
me  a  long  way  off,  and  their  speech  sounded  as  loud  as  when 
they  were  near :  but  when  they  turn  themselves  from  the  man, 
and  converse  among  themselves,  not  a  syllable  of  their  conver 
sation  is  heard  by  him,  though  carried  on  close  to  his  ear.  It 
was  made  manifest  to  me,  from  these  facts,  that  all  conjunction, 
in  the  spiritual  world,  depends  upon  how  the  parties  are  turned 
in  respect  to  each  other.  It  is  further  worthy  of  mention,  that 
a  number  of  spirits  can  speak  with  a  man  together,  and  the 
man  with  them.  They  send  one  of  their  party  to  the  man  with 
whom  they  wish  to  converse,  and  this  emissary  spirit  turns  him 
self  towards  the  man,  and  the  rest  of  them  towards  that  spirit, 
thus  concentrating  their  thought  in  him  ;  to  which  he  gives 
utterance.  That  spirit  does  not  know,  at  the  time,  but  that  he 
is  speaking  from  himself;  nor  do  they,  but  that  they  are  speak 
ing  from  themselves.  In  this  way,  a  conjunction  of  many  with 
one  individual  is  effected ;  this  also  resulting  from  the  manner 
in  which  the  parties  are  turned  in  regard  to  each  other.(4) 
But  respecting  these  emissary  spirits,  who  also  are  called  sub 
jects,  and  the  communication  eifected  through  their  instrumen 
tality,  more  will  be  stated  in  the  following  pages. 

256.  It  is  not  lawful  for  any  angel  or  spirit  to  converse  with 
a  man  from  his  own  memory,  but  only  from  that  of  the  man 
For  angels  and  spirits  have  memory  as  well  as  men ;  and  if  a 
spirit  were  to  speak  with  a  man  from  his  own  memory,  the  man 
would  not  know  but  that  the  things  which  then  became  the 
subjects  of  his  thoughts  belonged  to  himself,  although  they  be 
longed  to  the  spirit.  This  case  is  like  remembering  a  thing, 
which,  nevertheless,  the  man  had  never  heard  of,  or  seen.  That 
such  is  the  fact,  has  been  given  me  to  know  by  experience. 
This  is  the  origin  of  the  opinion  held  by  some  of  the  ancients, 
that  after  some  thousands  of  years  they  should  return  into  their 
former  life,  and  into  all  its  transactions,  and  that  they  actually 
had  so  returned.  They  drew  this  conclusion  from  the  circum 
stance,  that  there  sometimes  occurred  to  them  what  seemed  to 
be  a  remembrance  of  things,  which,  nevertheless,  they  had  never 
seen  or  heard.  This  appearance  was  produced  by  an  influx  of 
spirits,  from  their  own  memory,  into  their  ideas  of  thought. 

(4)  That  the  spirits  sent  from  societies  of  spirits  to  other  societies  are  called  subjects, 
nn.  4403,  5S5t?.  That  communications  in  the  spiritual  world  are  effected  by  such  emis 
sary  spirits,  nn.  4403,  5846,  5983.  That  a  spirit,  when  he  is  sent  out  and  serves  for  • 
subject,  does  not  think  from  himself,  b  .t  from  those  by  whom  he  was  sent  out,  nn. 
6»8o,  5986,  5SS7. 

120 


HEAVEN.  257 259 

257.  There  also  are  certain  spirits,  called  natural  and  cor 
poreal  spirits,  who,  when  they  approach  a  man,  do  not,  like 
other  spirits,  conjoin  themselves  with  his  thought,  but  enter 
into  his  body,  and  take  possession  of  all  his  senses,  so  as  to 
speak  by  his  mouth  and  act  by  his  members  ;  not  knowing,  at 
the  time,  but  that  all  things  belonging  to  the  man  belong  to 
them.  These  are  the  spirits  by  whom  men  are  possessed. 
But  these  spirits  have  been  cast  by  the  Lord  into  hell,  and  thus 
completely  removed ;  on  which  account,  such  possessions  do 
not  now  occur. (5) 


OF  WRITINGS   IN  HEAVEN. 

258.  Since  angels  have  speech,  and  their  speech  is  composed 
of  words,  it  follows  that  they  have  writings  also,  and  that  they 
express  the  sentiments  of  their  minds  by  writing  as  well  as 
by  speaking.     There  have  sometimes  been  sent  to  me  papers 
covered  with  writing  ;   some  of  which  were  exactly  like  papers 
written  by  hand,  and  others  like  papers  that  had  been  printed, 
in  the  \vorld :  I  also  could  read  them  in  the  same  manner ;  but 
I  was  not  permitted  to  draw  from  them  more  than  a  sentence  or 
two ;  the  reason  of  which  was,  because  it  is  not  according  to 
Divine  order  for  a  man  to  be  instructed  from  heaven  by  writ 
ings,  but  only  by  the  Word,  because  it  is  only  by  the  Word 
that  communication  and  conjunction  are  eifected  between  hea 
ven  and  the  world,  thus,  between  the  Lord  and  man.     That 
papers  written  in  heaven  also  appeared  to  the  prophets,  is  evi 
dent  from  Ezekiel:    "And  when  Hooked,  behold,  a  hand  was 
sent  unto  me  j    and,  lo,  a  roll  of  a  book  was  therein :  and  he 
spread  it  before  me  :  and  it  was  written  within  and  without" — 
(Oh.  ii.  9,  10.)     And  in  John  :  "And  I  saw  in  the  right  hand 
of  Him  that  sat  on  the  throne,  a  book,  written  within  and  on 
the  back  side,  sealed  with  seven  seals"— -(Rev.  v.  1.) 

259.  That  there  should  be  writings  in  heaven,  was  provided 
by  the   Lord  for  the  sake  of  the   Word.     The  Word,  in  its 
essence,  is  the  Divine  Truth,  from  which  all  the  heavenly  wis 
dom,  enjoyed  by  men  and  by  angels,  is  derived :  for  it  was  dic 
tated  by  the  Lord ;   and  what  is  dictated  by  the  Lord  passes 
through  all  the  heavens  in  order,  and  terminates  with  man. 

(6)  That  external  obsessions,  or  those  of  the  body,  do  not  exist  at  this  day,  as  for 
merly,  n.  1983.  But  that,  at  this  day,  internal  obsessions,  which  are  those  of  tiie  mind, 
exist  more  than  formerly,  nn.  1983,  4793.  That  man  is  obsessed  interiorly,  when  he 
has  filthy  and  scandalous  thoughts  concerning  God  and  his  neighbor,  and  when  he  is 
only  withheld  from  publishing  them  by  external  bonds,  which  relate  to  the  fear  of  the 
loss  of  reputation,  of  honor,  of  gain,  to  the  dread  of  the  law,  and  to  the  loss  of  life,  n. 
5990.  Of  the  diabolical  spirits  who  chiefly  obsess  the  interiors  of  man,  n.  4793.  Of 
certain  diabolical  spirits  who  are  desirous  to  obsess  the  exteriors  of  man,  but  are  slxut 
up  in  hell,  nn.  2752.  5990. 

121 


260,  261  HEATEN. 

Thus  originating  and  proceeding,  it  is  accommodated  botL  to 
the  wisdom  proper  to  angels,  and  to  the  intelligence  enjoyed 
by  men.  From  this  cause  it  is,  that  the  Word  is  possessed, 
also,  by  the  angels,  and  that  they  read  it  just  as  men  do  on 
earth :  from  it,  likewise,  their  tenets  of  doctrine  are  deduced ; 
and  from  it,  their  sermons  are  composed  (n.  221).  It  is  the 
same  Word ;  only  its  natural  sense,  which  is  our  literal  sense, 
does  not  exist  in  heaven,  but  its  spiritual  sense,  which  is  its  in 
ternal  sense.  (What  is  the  nature  of  this  sense,  may  be  seen  in 
the  little  work  On  the  White  Horse  mentioned  in  the  Revela 
tion.) 

260.  There  was  once  sent  to  me  from  heaven  a  bit  of  paper, 
on  which  were  only  written  a  few  words  in  Hebrew  characters  ; 
and  it  was  stated,  that  every  letter  involved  arcana  of  wisdom, 
these  being  contained  in  the  inflections  and  curvatures  of  the 
letters,  and  thence  also  in  the  sounds.     It  hence  was  made  evi 
dent  to  me  what  is  meant  by  these  words  of  the  Lord  :  "  Verily, 
f  say  unto  you,  Till  heaven  and  earth  pass,  one  jot  or  one  tittle 
shall  in  no  wise  pass  from  the  law"— -(Matt.  v.  18.)     That  the 
Word  is  Divine  as  to  every  tittle,  is  also  known  in  the  church ; 
but  where  its  Divinity  in  every  tittle  lies,  is  not  yet  known ; 
wherefore  it  shall  be  declared. 

The  writing  in  the  inmost  heaven  consists  of  various  inflected 
and  circumflected  forms ;  and  those  inflections  and  circumflec- 
tions  are  disposed  according  to  the  form  of  heaven.  By  these, 
the  angels  express  the  arcana  of  their  wisdom,  including  many 
that  cannot  be  vocally  uttered ;  and,  what  is  wonderful,  the  an 
gels  know  how  to  write  in  this  manner  without  taking  any  pains 
to  learn,  or  being  taught  by  a  master.  It  is  inherent  in  them, 
as  their  speech  itself  is.  (On  which  subject,  see  n.  236.)  Thus 
this  writing  of  theirs  is  heavenly  writing.  The  reason  that  the 
knowledge  of  it  is  inherent  in  the  angels,  is,  because  the  diffu 
sion  of  their  thoughts  and  affections,  and  thence  the  communi 
cation  of  their  intelligence  and  wisdom,  proceeds,  in  every  in 
stance,  according  to  the  form  of  heaven  (see  11.  201),  whence 
their  writing,  also,  flows  into  that  form.  It  has  been  told  me, 
that  the  most  ancient  inhabitants  of  this  earth,  before  alphabetic 
writing  was  invented,  had  writing  of  this  sort ;  and  that  this 
was  transferred  into  the  letters  of  the  Hebrew  language,  all 
which,  in  ancient  times,  were  inflected,  and  none  of  them  had 
the  square  form  in  use  at  present.  From  this  cause  it  is,  that, 
in  the  Word,  Divine  things,  and  heavenly  arcana,  are  contained 
in  its  very  iotas,  dots,  and  tittles. 

261.  This  sort  of  writing,  by  characters  of  heavenly  form,  is  in 
use  in  the  inmost  heaven,  the  inhabitants  of  which,  in  wisdom, 
excel  all  others.    By  those  characters  they  express  the  affections, 
from  which  their  thoughts  flow,  and  follow  in  order  according 
to  the  subject  under  consideration.      On  this  account,  those 

122 


HEAVEN.  262,  263 

writings  involve  arcana  which  i  o  thought  can  exhaust.  It  has 
also  been  granted  me  to  see  such  writings.  But  in  the  inferior 
heavens,  such  writings  as  these  do  riot  exist.  The  writings  in 
these  heavens  are  like  those  in  the  world,  formed  with  similar 
letters :  yet  even  these  are  not  intelligible  to  man,  being  in  the 
angelic  tongue,  which  is  of  such  a  nature  as  to  have  nothing  in 
common  with  human  languages  (n.  237);  for  by  the  vowels  they 
express  affections,  by  the  consonants,  the  ideas  of  thought  pro 
ceeding  from  those  affections,  and  by  the  words  composed  ol 
both,  the  meaning  of  the  subject  under  consideration.  (See  above, 
nn.  236,  241.)  This  kind  of  writing  also  includes  in  a  few  words 
more  than  a  man  can  express  in  several  pages.  Writings  of  this 
kind  have  likewise  been  seen  by  me.  In  the  inferior  heavens, 
they  have  the  Word  written  in  this  manner;  and,  in  the  inmost 
heaven,  they  have*  it  written  by  heavenly  forms. 

262.  It  is  a  remarkable    fact,  that,   in   the  heavens,  their 
writings  flow  naturally  from  their  thoughts  themselves,  and  are 
executed  with  such  facility,  that  it  is  as  if  their  thoughts  threw 
themselves  on  the  paper ;  nor  does  the  hand  ever  pause  for  the 
selection  of  a  word,  because  the  words  themselves,  both  when 
they  speak  and  when  they  write,  correspond  to  the  ideas  of  their 
thought;  and  all  correspondence  is  natural  and  spontaneous. 
There  also  are  writings  in  the  heavens,  produced,  without  the 
intervention  of  the  hand,  from  mere  correspondence  with  the 
thoughts  ;  but  these  are  not  permanent. 

263.  I  have  also  seen  writings  obtained  from  heaven,  which 
consisted  of  nothing  but  numbers,  written  in  order  and  series 
exactly  like  writings  composed  of  letters  and  w^ords ;  arid  I  was 
instructed,  that  this  sort  of  writing  is  derived  from  the  inmost 
heaven,   and    that   their    heavenly   writing   mentioned   above 
(nn.  260,  261),  takes  the  form  of  numbers  among  the  angels  of 
an  inferior  heaven,  when  thought,  derived  from  that  heavenly 
writing,  flows  down  thither ;  and  that  that  writing  composed  of 
numbers  likewise  includes  arcana,  some  of  which  cannot  be 
comprehended  by  the  thoughts,  nor  expressed  by  words.^)     Foi 
all  numbers  have  their  correspondence,  and  bear  a  signification 
according  to  such  correspondence,  just  like  words.     There  is, 
however,  this  difference :  that  numbers  involve  general  ideas, 
and  words  particular  ones  ;  and  since  one  general  idea  includes 
innumerable  particular  ones,  it  follows  that  the  kind  of  writing 
composed  of  numbers  includes  more  arcana  than  that  composed 
of  letters.     From  these  .facts  it  was  made  to  me  evident,  that,  in 
the  Word,  numbers  signify  things,  as  much  as  words  do.    (What 


(')  That  all  numbers,  in  the  Word,  signify  things,  nn.  482,  487,  647,  648,  755,  813, 
1963,  1988,  2075,  2252,  3252,  4264,  4670,  6175,  9488,  9659,  10,217,  10,258.  Shown  from 
heaven,  nn.  4495,  5265.  That  numbers  multiplied  signify  similar  things  with  th« 
simple  numbers,  from  which  they  result  by  multiplication,  nn.  5291,  5335,  5708,  7973. 
That  the  most  ancient  people  had  heavenly  r.rcana  in  numbers,  forming  a  kind  of  com 
putation  of  things  relating  to  the  church,  n.  575. 

123 


264—266  HEAVEN. 

the  simple  numbers,  such  as  2,  3,  4,  5,  6,  7,  8,  9, 10, 12,  signify; 
and  what  the  compound  numbers,  such  as  20,  30,  50,  70,  100, 
144, 1000, 10000, 12000,  and  others,  may  be  seen  in  the  Arcana 
Ccdcstia,  in  the  places  where  those  numbers  are  treated  of.)  In 
that  kind  of  writing  in  heaven,  that  number  is  always  placed 
first,  on  which  those  that  follow  in  the  series  depend  as  their  sub 
ject  ;  for  that  number  is  as  an  index,  pointing  out  what  subject 
is  treated  of;  and  from  that  first  number,  those  which  follow 
obtain  their  determination  to  that  subject  specifically. 

264  Such  persons  as  possess  no  knowledge  respecting  heaven, 
and  are  unwilling  to  form  any  idea  of  it  but  as  of  a  mere  atmos 
pherical  region,  in  which  the  angels  flit  about  like  intellectual 
ininds  destitute  of  the  senses  of  hearing  and  sight,  cannot  possibly 
conceive  that  they  have  speech  and  writing ;  for  they  place  the 
existence  of  every  thing  real  in  material  nature".  It  nevertheless 
is  true,  that  the  objects  which  exist  in  heaven,  exist  as  really  as 
those  in  the  world ;  and  that  the  angels,  who  dwell  there,  possess 
every  thing  which  can  be  of  use,  either  for  life,  or  for  wisdom. 


OF  THE  WISDOM  OF  THE  ANGELS  OF  HEAVEN. 

265.  Of  what  nature  is  the  wisdom  of  the  angels  of  heaven, 
can  with  difficulty  be  comprehended  :  because  it  so  much  tran 
scends  the  wisdom  of  men  as  to  preclude  all  comparison ;  ancl 
that  which  transcends  the  wisdom  of  men,  appeal's  to  them  to 
have  no  existence.     To  describe  it,  also,  some  unknown  truths 
must  be  adduced;  and  things  unknown,  before  they  become 
known,  appear  in  the  understanding  like  shadows,  and  thus 
conceal  the  subject  in  question,  as  to  its  intrinsic  nature.    These 
unknown  truths,  however,  are  such  as  may  be  known,  and, 
when  known,  be  comprehended,  provided  the  mind  take  delight 
in  such  knowledge  :  for  delight  carries  light  with  it,  because  it 
proceeds  from  love;  and  on  those  who  love  such  things  as  belong 
to  Divine  and  heavenly  wisdom,  light  shines  from  heaven,  and 
they  receive  illumination. 

266.  A  conclusion  may  be  formed  as  to  the  nature  of  the 
wisdom  of  the  angels,  from  the  circumstance,  that  they  dwell  in 
the  light  of  heaven,  and  the  light  of  heaven,  in  its  essence,  is  the 
Divine  Truth,  or  Divine  Wisdom ;  which  light  simultaneously 
enlightens  their  internal  sight,  which  is  that  of  the  mind,  and 
their  external  sight,  which  is  that  of  the  eyes.     (That  the  light 
of  heaven  is  the  Divine  Tru'h,  or  Divine  Wisdom,  may  be  seen 
above,  nn.  126 — 133.)     The  angels  dwell,  also,  in  the  heat  of 
heaven,  which,  in  its  essence,  is  the  Divine  Good,  or  Divine 
Love ;  from  which  they  derive  the  affection  of  being  wise,  and 
the  desire  to  be  so.     (That  the  heat  of  heaven  is  the  Divine 
Good,  or  Divine  Love,   may  be  seen   above,  nn.  133 — 140.) 

121 


HEAVEN.  266 ! 

That  the  angels  are  in  the  enjoyment  of  wisdom,  to  such  a 
degree  that  they  might  be  called  Wisdoms,  absolutely,  may  be 
concluded  from  this  fact :  that  all  their  thoughts  and  affections 
flow  according  to  the  form  of  heaven,  which  is  the  form  of  the 
Divine  Wisdom  ;  and  that  their  interiors,  which  receive  wisdom.,, 
are  framed  after  that  form.  (That  the  thoughts  and  aifections  of 
the  angels  flow  according  to  the  form  of  heaven,  consequently, 
also,  their  intelligence  and  wisdom,  may  be  seen  above,  nn. 
201 — 212.)  That  the  angels  are  in  the  enjoyment  of  super- 
eminent  wisdom,  may  also  be  evident  from  this  circumstance, 
that  their  speech  is  the  speech  of  wisdom,  since  it  flows  imme 
diately  and  spontaneously  from  their  thought,  as  this  does  from 
their  aifection,  so  that  their  speech  is  thought  and  affection  m 
an  external  form ;  whence  there  is  nothing  to  withdraw  them 
from  the  Divine  influx,  nothing  extraneous  being  present,  such 
as,  with  man,  intrudes  into  his  speech  from  thoughts  not  con 
nected  with  the  subject.  (That  the  speech  of  the  angels  is  that 
of  their  thought  and  affection,  may  be  seen  above,  nn.  234 — 245.) 
To  exalt  the  wisdom  of  the  angels  -to  such  excellence,  this  cir 
cumstance,  also,  conspires :  that  all  things  which  they  see  with 
their  eyes,  and  perceive  by  their  senses,  are  in  concord  with 
their  wisdom,  because  they  are  correspondences ;  and  thence 
the  objects  which  they  behold  are  forms  representative  of  such 
things  as  belong  to  wisdom.  (That  all  the  objects  which  appear 
in  heaven  are  correspondences  to  the  interiors  of  the  angels, 
and  are  representations  of  their  wisdom,  may  be  seen  above, 
nn.  170 — 182.)  Besides,  the  thoughts  of  the  angels  are  not  bound 
ed  and  confined  by  ideas  derived  from  space  and  time,  as  the 
thoughts  of  men  are ;  for  space  and  time  are  things  proper  to 
nature,  and  things  proper  to  nature  withdraw  the  mind  from 
such  as  are  spiritual,  and  deprive  of  extension  the  intellectual 
sight.  (That  the  ideas  of  the  angels  derive  nothing  from  space 
and  time,  and  thus,  compared  with  those  of  men,  are  free  from 
limitation,  may  be  seen  above,  nn.  162 — 169,  and  191 — 199.) 
Neither  are  the  thoughts  of  the  angels  drawn  down  to  earthly 
and  material  subjects,  nor  interrupted  by  any  cares  about  the 
necessaries  of  life ;  consequently,  they  are  not  withdrawn  by 
such  matters  from  the  delightful  contemplation  of  wisdom,  as 
are  the  thoughts  of  men  in  the  world ;  since  they  receive  all 
things  that  they  have  need  of  gratis  from  the  Lord  :  they  are 
clothed  gratis,  they  are  fed  gratis,  and  they  are  lodged  gratis 
(see  nn.  181,  190);  and  they  are  gifted,  in  addition,  with  what 
ever  can  conduce  to  their  enjoyment  and  pleasure,  according 
to  their  reception  of  wisdom  from  the  Lord.  These  statements 
are  made,  that  it  may  be  known  whence  the  angels  derive  such 
exalted  wisdom. (') 

(*)  Of  the  wisdom  of  the  ante's,  and  that  it  is  incomprehensible  and  ineffable,  nn. 
S795,  2796,  2802,  3314,  34U4,  3405    901J4,  9176. 

125 


267 


HEAVEN. 


267.  The  reason  that  the  angels  are  capable  of  receiving  such 
exalted  wisdom,  is,  because  their  interiors  are  open ;  and  wisdom, 
like  every  other  perfection,  increases  in  ascending  towards  the 
interiors,  thus,  in  proportion  to  the  degree  in  which  the  interiors 
are  open.(2)  There  exist,  with  every  angel,  three  degrees  of  life, 
corresponding  to  the  three  heavens  (see  nn.  29 — iO) :  those  in 
whom  the  first  degree  is  open,  dwell  in  the  first  or  ultimate 
heaven ;  those  in  whom  the  second  degree  is  open,  inhabit  the 
second  or  middle  heaven ;  and  those  in  whom  the  third  degree 
is  open,  reside  in  the  third  or  inmost  heaven.  The  wisdom  of 
the  angels  in  the  heavens  proceeds  according  to  these  degrees ; 
consequently,  the  wisdom  of  the  angels  of  the  inmost  heaven 
immensely  transcends  that  of  the  angels  of  the  middle  heaven, 
and  the  wisdom  of  these  no  less  transcends  that  of  the  angels  of 
the  ultimate  heaven.  (See  above,  nn.  209,  210  ;  and  respecting 
the  nature  of  the  degrees,  n.  38.)  The  reason  that  such  dis 
tinctions  exist,  is  because  those  things  which  are  in  a  superior 
degree  are  particular,  and  those  in  an  inferior  are  general,  and 
things  general  are  the  continents  of  things  particular.  Tilings 
particular,  in  respect  to  things  general,  are  as  thousands  or 
myriads  to  one ;  and  so  is  the  wisdom  of  the  angels  of  a  superior 
heaven,  respectively,  to  that  of  the  angels  of  an  inferior  heaven. 
The  wisdom,  however,  of  these  last,  transcends  that  of  man  in 
the  same  proportion.  For  man  exists  in  the  corporeal  nature 
and  its  sensual  organs  and  apprehensions,  and  the  corporeal 
sensual  organs  and  apprehensions  of  man  are  stationed  in  the 
lowest  degree  of  all.  It  may  hence  be  evident,  what  sort  of 
wisdom  is  possessed  by  those  who  think  from  the  suggestions 
of  their  sensual  organs  and  apprehensions,  or  of  those  who  are 
called  sensual  men ;  and  it  will  be  seen,  that  they  are  not  in  the 
enjoyment  of  wisdom  at  all,  but  only  of  a  superficial  kind  of 
knowledge. (3)  It  is  different,  however,  with  those  men  whose 

(*)  That  so  far  as  man  is  elevated  from  things  external  towards  interior  things,  he 
comes  into  light,  and  thus  into  intelligence,  nn.  6183,  6313.  That  there  is  an  actual 
elevation,  un.  7816,  10,330.  That  elevation  from  things  external  to  things  interior  is 
like  elevation  out  of  a  mist  into  light,  n.  4598.  That  exterior  things  are  more  remote 
from  the  Divine  Being  as  dwelling  in  man,  wherefore  they  are  respectively  obscure, 
n.  6451.  And  likewise  respectively  inordinate,  nn.  996,  3355.  That  interior  things  ar» 
more  perfect,  because  nearer  to  the  Divine  Being,  nn.  5146,  5147.  That  in  what  it» 
internal  there  are  thousands  and  thousands  of  things  which  appear  as  one  general 
thing  in  what  is  external,  n.  5707.  That  hence  thought  and  perception  are  clearer  in 
proportion  as  they  are  interior,  n.  5920. 

(*)  That  the  sensual  principle  is  the  ultimate  of  the  life  of  man,  adhering  to.  and 
inhering  in,  his  corporeal  nature,  nn.  5077,  5767,  9212,  9216,  9331,  9730.  That  he  is 
called  a  sensual  man  who  judges  and  concludes  respecting  all  things  from  the  senses  of 
the  body,  and  who  believes  nothing  but  what  he  can  see  with  his  eyes  and  touch  with 
his  hands,  nn.  5o94,  7693.  That  such  a  man  thinks  in  externals,  and  not  interiorly  in 
himself,  nn.  5089,  5094,  6564,  7693.  That  his  interiors  are  closed,  so  that  he  sees 
nothing  therein  of  spiritual  truth,  nn.  6564,  6844,  6845.  In  a  word,  that  he  is  in  gross 
natural  light,  and  thus  perceives  nothing  which  belongs  to  the  light  of  heaven  un.  6201, 
8310,  6564,  6844,  6845,  659^,  6«12,  6614,  6622,  6624.  That  interiorly  he  is  in  contrariety 
to  those  things  which  relate  to  heaven  and  the  church,  nn.  6201,  6*316,  6844,  6845,  6948, 
6949.  That  those  learned  men  become  of  such  a  character,  who  have  confirmed  them 
selves  against  the  truths  of  the  church,  n.  6316.  That  sensual  men  are  cunning  and 

126 


HEAVEN.  268,  269 

thoughts  are  elevated  above  their  sensua.  apprehensions;  and 
still  more  so  with  those  whose  interiors  are  open  to  the  actual 
light  of  heaven. 

268.  How  great  is  the  wisdom  of  the  angels,  may  be  evident 
from  this  circumstance;  that,  in  the  heavens,  there  is  a  universal 
communication,  so  that  the  intelligence  and  wisdom  of  one  are 
communicated  to  another.     Heaven,  in  short,  is  a  communion 
of  all  things  good.     The  reason  is,  because  heavenly  love  is  of 
such  a  nature,  as  to  desire  that  whatever  is  its  own  should  be 
another's :  consequently,  no  one  in  heaven  regards  the  good  he 
possesses  to  be  good  in  himself,  unless  it  be  also  in  others.    This, 
likewise,  is  the  origin  of  the  happiness  of  heaven.     The  angels 
derive  this  tendency  to  impart  whatever  they  possess  to  others, 
from  the  Lord,  whose  Divine  Love  is  of  this  nature.     That  there 
exists  such  a  communication  in  the  heavens,  is  a  truth  which  it 
has  also  been  granted  me  to  know  by  experience.     Certain  sim 
ple  spirits  were  once  taken  up  into  heaven ;  and  when  they  had 
entered,  they  entered,  also,  into  the  wisdom  of  the  angels :  they 
then  understood  such  things  as  they  before  could  not  at  all  com 
prehend,  and  they  said  such  things,  as,  in  their  former  state,  they 
could  not  possibly  utter. 

269.  The  nature  of  the  wisdom  of  the  angels  cannot  be  de 
scribed  by  words ;  it  can  only  be  illustrated  by  some  general 
facts  belonging  to  it.     Angels  can  express  in  one  word  what 
man  cannot  do  in  a  thousand ;  and  besides  this,  there  are  com 
prised  in  one  word  of  angelic  language  innumerable  things, 
which  cannot  be  expressed  in  the  words  of  human  language  at 
all ;  for  in  every  one  of  the  words  uttered  by  angels  there  are 
arcana  of  wisdom  in  continuous  connection,  beyond  what  human 
sciences  can  ever  reach.     Such  things,  also,  as  the  angels  do  not 
fully  express  by  the  words  of  their  discourse,  they  supply  by  the 
sound  of  it,  in  which  is  contained  the  affection  belonging  to  the 
things  spoken  of  in  their  proper  order :   for,  as  was  observed 
above  (nn.  236,  241),  they  express  affections  by  the  sounds,  and 
the  ideas  of  thought  proceeding  from  those  affections  by  the 
words  ;  on  which  account  it  is,  that  the  words  heard  in  heaven 
are  said  to  be  unspeakable.""     The  angels  can  also  recite,  in  a 
few  words,  the  whole  contents  of  any  book,  and  they  infuse  into 
every  word  such  contents,  as  elevate  it  to  the  expression  of  in 
terior  wisdom.     For  their  speech  is  of  such  a  nature,  that  its 
sounds  harmonize  with  the  affections,  and  every  word  with  the 
ideas :  the  words,  likewise,  are  varied  in  infinite  ways,  accord 
ing  to  the  series  of  the  things  which  exist  collectively  in  their 
thoughts.     The  interior  angels,  also,  are  able,  iron   the  tone  of 

malicious  more  than  others,  nn.  7693, 10,236.  That  they  reason  sharply  and  cunningly, 
but  from  the  corporeal  memory  ;  in  doing  which  they  make  all  intelligence  to  consist, 
nn.  105,  196,  5700,  10,2136.  But  that  they  reason  from  the  fallacies  of  the  senses,  nn, 


5084,  6948,  6949,  7693. 
*  2  Cor.  xii.  4.— 


1.2T 


269,  270  HEAVEN. 

voice,  coupled  with  a  few  words  uttered  by  any  one,  to  obtain 
a  knowledge  of  the  speaker's  whole  life ;  for  from  the  sound 
variegated  by  the  ideas  in  the  words,  they  perceive  his  ruling 
love,  in  which  are  contained,  as  if  written  thereon,  all  the  par 
ticulars  of  his  life.(4)  From  these  facts  it  is  evident,  what  is  the 
nature  of  the  wisdom  of  the  angels.  Tlieir  wisdom,  in  compari 
son  with  human  wisdom,  is  as  a  myriad  to  one  ;  much  as  the 
moving  forces  of  the  whole  body,  which  are  innumerable,  are 'to 
the  action  which  results  from  them,  though,  to  human  sense, 
they  appear  as  one ;  or  as  the  thousands  of  parts  of  an  object 
viewed  by  a  perfect  microscope,  to  the  single  obscure  thing 
which  they  form  to  the  naked  eye.  I  will  also  illustrate  the 
subject  by  an  example.  A  certain  angel  gave  a  description, 
from  his  wisdom,  of  regeneration :  he  enumerated  some  of  the 
arcana  belonging  to  it,  in  their  proper  order,  to  the  amount  of 
some  hundreds,  and  he  filled  every  arcanum  with  ideas,  in 
which  were  still  more  interior  arcana.  This  he  did  from  be 
ginning  to  end  ;  for  he  explained  how  the  spiritual  man  is  con 
ceived  anew,  is  carried,  as  it  were,  in  the  womb,  is  born,  grows 
•up,  and. is  successively  perfected.  He  said  that  he  could  multi 
ply  the  number  of  arcana  to  several  thousands  ;  and  that  still 
those  which  he  spoke  of  only  related  to  the  regeneration  of  the 
external  man,  and  that  those  relating  to  the  regeneration  of  the 
internal  man  would  be  innumerably  more.  From  this  and  sim 
ilar  examples  that  I  have  heard  from  angels,  it  was  made  evi 
dent  to  me,  how  great  is  their  wisdom,  and  how  great,  respec 
tively,  the  ignorance  of '  man ;  for  he  scarcely  knows  what 
regeneration  is,  and  is  not  acquainted  with  any  step  of  its  pro 
gression  while  he  is  undergoing  it. 

270.  The  wisdom  of  the  angels  of  the  third  or  inmost  heaven, 
and  how  far  it  exceeds  the  wisdom  of  the  angels  of  the  first 
heaven,  shall  now  be  treated  of.  The  wisdom  of  the  angels  of 
the  third  or  inmost  heaven  is  incomprehensible,  even  to  the  in 
habitants  of  the  ultimate  heaven  :  the  reason  is,  because  the 
interiors  of  the  angels  of  the  third  heaven  are  open  to  the  third 
degree,  whereas  the  interiors  of  the  angels  of  the  first  heaven 
are  open  only  to  the  first  degree ;  and  all  wisdom  increases  as  it 
ascends  towards  the  interiors,  and  is  perfected  according  to  the 
degree  in  which  they  are  opened  (nn.  208,  267).  Since  the 
interiors  of  the  angels  of  the  third  or  inmost  heaven  are  open  to 

(4)  That  what  governs,  or  has  the  universal  dominion  with  man,  exists  in  all  th» 
particulars  of  his  life,  thus  in  all  the  particulars  of  his  affection  and  thought,  nn.  4459, 
5949,  6159,  6571,  7648,  8067,  8853 — 8858.  That  the  quality  of  man  is  such  as  his  gov 
erning  love  is,  nn.  918,  1040,  8858;  illustrated  by  examples,  nn.  8854,  8857.  That 
what  reigns  universally  constitutes  the  life  of  the  spirit  of  man,  n.  7648.  That  it  is  his 
very  will,  his  very  love,  and  the  end  of  his  life ;  since  what  a  man  wills,  he  loves,  and 
what  he  loves,  he  regards  as  an  end,  nn.  1317, 1568,  1571,  1909,  3796,  5949,  6i)36.  That 
therefore  man  is  of  such  a  quality  as  his  will  is ;  or  of  such  a  quality  as  his  governing 
love  is;  or  of  such  a  qualitv  as  the  end  of  his  life  is,  nn.  15C8,  1571,  3570,  4054,  6571, 
6934,  6933,  885G,  10,076,  10,109,  10,110,  10,284, 
128 


MHJAVEN.  2TC 

Jie  third  degree,  they  have  divine  truths,  as  it  were,  inscribed 
on  them.  For  the  interiors  of  the  third  degree  are  disposed, 
more  than  the  interiors  of  the  second  and  first  degree,  in  the 
form  of  heaven,  and  the  form  of  heaven  exists  from  the  Divine 
Truth,  consequently,  according  to  the  Divine  Wisdom.  It  is 
from  this  cause  that  divine  tnths  appear,  to  those  angels,  as  if 
inscribed  on  their  interiors,  or  as  if  inherent  and  innate.  On 
this  account,  when  they  hear  genuine  divine  truths,  they  imme 
diately  recognize  and  perceive  them  as  such,  and  afterwards 
inwardly  see  them,  as  it  were,  in  themselves.  Since  the  angels 
of  that  heaven  are  of  such  a  character,  they  never  reason  about 
divine  truths,  much  less  do  they  hold  controversy  about  any 
truth,  disputing  whether  it  be  so  or  not ;  nor  do  they  know 
what  is  meant  by  believing  or  having  faith ;  for  they  say,  u  What 
is  faith  ?  I  perceive  and  see  that  the  truth  is  so."  They  illus 
trate  this  by  comparisons,  such  as  these  :  To  urge  a  person  who 
sees  the  truth  in  himself  to  believe  or  have  faith,  would  be,  they 
say,  as  if  a  person  who  sees  a  house,  with  various  objects  in  and 
around  it,  should  tell  his  companion,  that  he  must  believe  the 
house  to  be  a  house,  and  the  other  objects  to  be  what  he  sees  that 
they  are :  or  as  if,  on  seeing  a  garden,  with  trees  and  fruit  in  it, 
he  should  exhort  the  other  to  have  faith  that  it  is  a  garden,  and 
that  the  trees  and  fruit  are  trees  and  fruit ;  although  he  sees 
them  plainly  with  his  eyes.  On  this  account,  those  angels  never 
mention  faith,  nor  have  the  least  idea  of  it ;  and  therefore  they 
never  reason  about  divine  truths,  much  less  do  they  enter  into 
controversy  about  any  particular  truth,  disputing  whether  it  be 
so  or  not.(5)  But  the  angels  of  the  first  or  ultimate  heaven 
have  not  divine  truths  thus  inscribed  on  their  interiors,  by 
reason  that,  with  them,  only  the  first  degree  of  life  is  open : 
they,  consequently,  reason  about  truths ;  and  those  who  have 
recourse  to  reasoning,  scarcely  see  any  thing  beyond  the  imme 
diate  object  about  which  they  reason,  or  go  beyond  the  subject 
in  debate  further  than  to  confirm  it  by  certain  arguments ;  and 
when  they  have  so  confirmed  it,  they  say,  that  it  is  a  point  of 
faith,  and  must  be  believed.  I  have  conversed  with  the  angels 
on  these  subjects;  when  they  said,  that  the  difference  between 
the  wisdom  of  the  angels  of  the  third  heaven,  and  that  of  the 
angels  of  the  first  heaven,  is  like  that  between  what  is  lucid  and 
what  is  obscure.  They  also  compared  the  wisdom  of  the  angels 
of  the  third  heaven  to  an  elegant  palace,  full  of  suitable  furni 
ture,  standing  in  the  midst  of  an  extensive  paradise,  and  sur- 

(8)  That  the  celestial  angels  are  acquainted  with  innumerable  things,  and  are  im 
mensely  wiser  than  the  spiritual  angels,  n.  2718.  That  the  celestial  angels  do  not 
think  and  speak  from  a  principle  of  faith,  like  the  spiritual  angels,  inasmuch  as  they 
are  in  the  enjoyment  of  a  perception  from  the  Lord  of  all  things  relatino-  to  faith,  nn. 
202,  597,  G07,  784,  1121,  1387,  1398,  1442,  1919,  7680,  7877,  8780,  9277,  10,336.  That  in 
regard  to  truths  of  faith,  they  say  only,  Yea,  yea,  or  Nay,  nay,  but  that  the  spiritual 
angels  reason  whether  it  be  so,  nu.  2715,  3246,  4448,  9166,  10,786,  where  the  Lor*JY 
irords  are  explained,  "Let  your  discourse  be  Yea,  yea.  Nay.  nay"  (Matt.  v.  37). 

»  129 


270,  271  HEAVEN 

rounded  with  magnificent  objects  of  various  kinds ;  and  they 
said  that  those  angels,  being  grounded  in  truths  of  wisdom,  are 
able  to  enter  the  palace  and  view  its  splendid  contents,  and  also 
to  walk  about  the  paradises  in  every  direction,  and  enjoy  all 
their  beauties.  But  it  is  different,  they  said,  with  those  who 
reason  about  truths,  and  especially  with  those  who  dispute 
about  them,  and  who,  because  they  do  not  see  truths  by  the 
light  of  truth,  but  either  imbibe  them  from  others,  or  from  the 
literal  sense  of  the  Word  not  interiorly  understood,  insist  that 
they  must  be  believed,  or  that  faith  is  to  be  had  in  them ;  after 
which  they  are  unwilling  to  allow  any  interior  view  of  them  to 
be  taken.  Of  these,  the  angels  said,  that  they  cannot  approach 
the  first  threshold  of  the  palace  of  wisdom,  much  less  enter  it, 
and  walk  about  in  its  paradises,  because  they  stand  still  at  the 
first  step  of  the  way  towards  it ;  whereas  they  who  are  grounded 
in  truths  themselves,  find  no  obstacle  to  their  making  progress 
without  limit;  for  truths  inwardly  seen  lead  them  wherever 
they  go,  and  open  wide  fields  before  them ;  by  reason  that 
every  truth  is  of  infinite  extent,  and  is  in  connection  with  nu 
merous  others.  They  said,  further,  that  the  wisdom  of  the 
angels  of  the  inmost  heaven  chiefly  consists  in  this,  that  they 
behold  divine  and  heavenly  things  in  every  object  they  see,  and, 
in  a  series  of  many  objects  together,  such  as  are  wonderful :  for 
all  the  things  that  appear  before  their  eyes  have  their  proper 
correspondence.  Hence,  when  they  see,  for  example,  palaces 
and  gardens,  their  view  does  not  terminate  in  the  objects  before 
their  eyes,  but  they  see,  also,  the  interior  things  from  which 
they  originate,  and  to  which,  therefore,  they  correspond.  These 
they  behold,  with  all  possible  variety,  according  to  the  aspect 
which  the  objects  present :  consequently  they  see  innumerable 
things,  simultaneously,  in  their  regular  order  and  connection; 
and  their  minds  derive  such  enjoyment  from  the  view,  that  they 
seern  to  be  carried  out  of  themselves.  (That  all  things  which 
appear  in  the  heavens  correspond  to  the  divine  things  which 
are  present  with  the  angels  from  the  Lord,  may  be  seen  above, 
nn.  170—176.) 

271.  The  reason  that  the  angels  of  the  third  heaven  are  of 
such  a  character,  is,  because  they  are  grounded  in  love  to  the 
Lord ;  and  that  love  opens  the  interiors  belonging  to  the  mind 
to  the  third  degree,  and  is  the  receptacle  of  all  the  elements  of 
wisdom.  It  should  be  known,  further,  that  the  angels  of  the 
inmost  heaven  are,  notwithstanding,  being  perfected  in  wisdom 
continually,  and  that  this  perfecting  is  differently  effected  with 
them,  than  it  is  with  the  angels  of  the  ultimate  heaven.  The 
angels  of  the  inmost  heaven  do  not  deposit  divine  truths  in  the 
memory,  and,  consequently,  do  not  form  of  them  any  thing  like 
a  science,  but,  as  soon  as  they  hear  them,  they  recognize  them 
by  perception,  and  commit  them  to  life.  This  is  the  reason  that 
130 


HEAVEN.  271, 272 

divine  truths  permanently  abide  with  them,  as  if  they  were  in 
scribed  on  their  interiors ;  for  what  is  committed  to  life,  remains 
thus  inherent.  But  it  is  different  with  the  angels  of  the  ulti 
mate  heaven.  These  first  deposit  divine  truths  in  their  memory 
and  store  them  up  among  the  things  that  they  know:  they 
afterwards  bring  them  forth  from  this  storehouse,  and  apply 
them  to  the  perfecting  of  their  understanding ;  and  then,  with 
out  any  interior  perception  whether  they  are  truths  or  not,  they 
make  them  objects  of  their  will,  and  commit  them  to  life. 
Hence  their  state,  respectively,  is  one  of  obscurity.  It  is  wor 
thy  of  mention,  that  the  angels  of  the  third  heaven  are  perfected 
in  wisdom  by  the  way  of  hearing,  not  by  that  of  sight.  The 
truths  which  they  hear  by  preaching  do  not  enter  their  mem 
ory,  but  pass  immediately  into  their  perception  and  will,  and 
are  incorporated  in  their  life ;  whereas  the  objects  which  these 
angels  behold  with  their  eyes,  enter  their  memory,  and  on  these 
they  reason  and  converse.  It  was  made  manifest  to  me  from 
these  facts,  that,  with  them,  the  way  of  hearing  is  the  way  of 
wisdom.  This,  also,  is  from  correspondence  ;  for  the  ear  corre 
sponds  to  obedience,  and  obedience  belongs  to  the  life ;  whereas 
the  eye  corresponds  to  intelligence,  and  intelligence  has  rela 
tion  to  doctrine. (6)  The  state,  also,  of  these  angels,  is  described 
in  the  Word  throughout ;  as  in  Jeremiah :  "I  will  put  my  law 
in  their  inward  parts,  and  write  it  in  their  hearts.  They  shall 
teach  no  more  every  man  his  neighbor,  and  every  man  his  bro 
ther,  saying,  Know  ye  Jehovah:  for  they  shall  all  know  me, 
from  the  least  of  them  unto  the  greatest  of  them,  saith  Jeho 
vah" — (Ch.  xxxi.  33,  34:.)  And  in  Matthew :  "Let  your  com 
munication  be,  Yea,  yea  ;  Nay,  nay  :  for  whatsoever  is  more 
than  these,  cometh  of  evil" — (Ch.  v.  37.)  It  is  said  that  what  is 
more  than  these  cometh  of  evil,  because  it  is  not  from  the  Lord  : 
for  the  truths  which  are  in  the  angels  of  the  third  heaven  are 
from  the  Lord,  because  those  angels  are  grounded  in  love  to 
Him.  Love  to  the  Lord,  in  that  heaven,  consists  in  willing  and 
doing  Divine  Truth;  for  the  Divine  Truth  is  the  Lord  in 
heaven. 

272.  In  addition  to  the  reasons  above  adduced,  why  tl  e  angels 
are  capable  of  receiving  such  exalted  wisdom,  another  is  to  be 
mentioned,  which,  in  heaven,  is  the  chief  of  all ;  it  is,  that 
they  are  free  from  self-love ;  for  just  in  proportion  as  any  one 
is  free  from  that  love,  he  is  capable  of  attaining  wisdom  in  re 
gard  to  divine  things.  That  love  is  what  closes  the  interiors 

(')  Of  the  correspondence  of  the  ear  and  of  hearing,  nn.  4652 — 4660.  That  the  ear 
corresponds  to  perception  and  obedience,  and  that  hence  it  signifies  those  faculties. 
nn.  2542,  3869,  4653,  5017,  7216.  S361,  9311,  9397,  10,065.  That  it  signifies  the  recep 
tion  of  truths,  nn.  5471,  5475,  91*26.  Concerning  the  correspondence' of  the  eye  and  ol 
its  sight,  nn.  4403—4421,  4523 — 4534.  That  the  sight  of  the  eye,  hence,  signifies  the 
intelligence  which  belongs  to  faith  ;  and  also  signifies  faith,  nn."  2701,  4410,  4526,  6928, 
9051,  10,569. 

131 


273—275  HEAVEN. 

against  the  Lord  and  heaven,  whilst  it  opens  the  exteriors,  and 
turns  them  towards  sell'.  On  this  account,  all  with  whom  that 
love  is  dominant,  are  immersed  in  thick  darkness  in  regard  to 
the  things  of  heaven,  whatever  light  they  may  enjoy  in  regard 
to  those  of  the  world.  The  angels,  on  the  contrary,  being  free 
from  that  love,  are  in  the  light  of  wisdom :  for  the  heavenly 
loves  in  which  they  are  grounded,  which  are  love  to  the  Lord 
and  love  towards  the  neighbor,  open  the  interiors ;  by  reason 
that  those  loves  come  from  the  Lord,  and  the  Lord  himself  is  in 
them.  (That  those  loves  constitute  heaven  in  general,  and  form 
heaven  with  every  one  in  particular,  may  be  seen  above,  nn. 
13 — 19.)  Since  heavenly  loves  open  the  interiors  to  the  Lord, 
all  the  angels,  in  consequence,  turn  their  faces  towards  the 
Lord  (n.  142).  For,  in  the  spiritual  world,  the  love  turns  the 
interiors  of  every  one  towards  itself,  and  in  the  same  direction 
as  it  turns  the  interiors,  it  also  turns  the  face ;  for  the  face, 
there,  acts  as  one  with  the  interiors,  being  the  external  form  of 
them.  Since  the  love  turns  the  interiors  and  the  face  towards 
itself,  it  likewise  conjoins  itself  with  them,  love  being  spiritual 
conjunction ;  whence,  also,  it  communicates  with  them  all  that 
it  possesses.  It  is  from  this  turning,  and  consequent  conjunc 
tion  and  communication,  that  the  angels  derive  their  wisdom. 
(That  all  conjunction,  in  the  spiritual  world,  depends  upon  the 
direction  in  which  the  inhabitants  turn  themselves,  may  be  seen 
above,  n.  255.) 

273.  The  angels  are  being  perfected  in  wisdom  continually  ;(7) 
but  still  they  never  can  attain  such  perfection,  as  to  cause  there 
to  be  any  proportion  between  their  wisdom  and  the  Divine 
Wisdom  of  the  Lord  ;  for  the  Lord's  Divine  Wisdom  is  Infinite, 
whilst  that  of  the  angels  is  finite ;    and  between  Infinite  and 
finite  there  can  be  no  proportion. 

274.  Since  wisdom  perfects  the  angels,  and  constitutes  their 
life;  and  since  heaven  with  all  its  goods  enters  by  influx  into 
every  one  according  to  his  wisdom — it  follows  that  all  the  in 
habitants  of  heaven  must  desire  wisdom,  and  feel  an  appetite 
for  it,  much  as  a  hungry  man  does  for  food.     Knowledge,  intel 
ligence,  and  wisdom,  are,  likewise,  spiritual  nourishment,  as 
food  is  natural  nourishment ;  and  they  mutually  correspond  to 
each  other. 

275.  The  angels  in  one  heaven,  and  those  in  one  society  of 
heaven,  are  not  all  in  the  enjoyment  of  similar  degrees  of  wis 
dom.     Those  who  are  stationed  in  the  centre  are  in  the  greatest 
degree  of  wisdom,  and  those  in  the  circumferences,  to  the  last 
boundary  of  all,  are  in  less  and  less.     The  diminution  of  their 
wisdom  in  proportion  to  their  respective  distances  from  the  cen 
tre,  is  like  that  of  light  verging  towards  shade.    (See  above,  nn 

(*)  That  the  angels  advance  in  perfection  to  eternity,  nn.  4803,  6648. 

132 


HEAVEN.  276,  277 

43, 128.)  They  have  light,  also,  in  similar  degrees ;  since  the 
light  of  heaven  is  the  Divine  Wisdom,  and  every  one  dwells  in 
nght  in  proportion  to  his  reception  of  that  Wisdom.  (Of  the 
light  of  heaven,  and  its  various  reception,  see  above,  nn.  126 — 
132.) 


OF  THE  STATE   OF  INNOCENCE   OF  THE   ANGELS  IN   HEAVEN. 

276.  What  innocence  is  and  what  its  nature,  is  known  to  few 
in  the  world,  and  not  at  all  to  those  who  are  immersed  in  evil. 
It  appears,  indeed,  before  men's  eyes,  displaying  itself  in  the 
face,  speech,  and  gestures,  more  especially  of  little  children : 
but  still  what  it  consists  in  is  not  known,  much  less  that  it  is  the 
principle  in  which  heaven  inmostly  abides  with  man.    In  order, 
therefore,  that  it  may  be  understood,  I  will  proceed  regularly  to 
treat,  first  of  the  innocence  of  infancy,  next,  of  the  innocence 
of  wisdom,  and  finally,  of  the  state  of  heaven,  in  regard  to 
innocence. 

277.  The  innocence  of  infancy,  or  of  little  children,  is  not 
genuine  innocence,  since  it  only  exists  in  external  form,  and  not 
in  internal :  and  yet  we  may  learn  from  it  what  the  nature  of 
innocence  is  ;  for  it  shines  forth  from  th/">  faces,  from  some  of 
their  gestures,  and  from  their  infantile  prattle,  and  acts  upon 
the  anections  of  the  observer.     The   reason  is,  because   they 
have  no  internal  thought ;  for  they  as  yet  do  not  know  what 
either  good  and  evil,  or  truth  and  falsity,  are ;  and  these  are  the 
elements  from  which  thought  exists.     On  this  account,  they 
have  no  prudence  derived  from  proprium,  no  purpose  and  de 
liberate  object,  and,  consequently,  no  end  of  an  evil  nature. 
They  have  no  proprium  acquired  by  the  love  of  self  and  the 
world :  they  attribute  nothing  to  themselves,  and  all  things  that 
they  receive  they  refer  to  their  parents :  they  are  content  and 
pleased  with  the  few  and  trifling  objects  which  are  given  them  ; 
they  have  no  anxiety  about  food  and  clothing,  and  none  about 
future   events :    they  do  not  look  to  the  world,  and'  covet  a 
multitude   of  its  possessions  :    they  love  their  parents,  their 
nurses,  and  their  infantile  companions,  with  whom  they  inno 
cently  play  :  they  suffer  themselves  to  be  led  by  those  who  have 
the  care  of  them,  whom  they  listen  to,  and  obey.     Such  being 
their  state,  they  receive  all  they  are  taught  in  the  life  ;  whence 
they  acquire,  without  knowing  how,  becoming  manners,  speech, 
and  the  rudiment  of  memory  and  thought;  for  the  reception 
and  imbibing  of  all  which,  their  state  of  innocence  serves  as  a 
medium.    This  innocence,  however,  as  observed  above,  is  exter- 

133 


277,  278  HEAVEN. 

nal,  being  only  of  the  body  and  not  of  the  mind^1)  their  mind 
being  not  yet  formed :  for  the  mind  consists  of  understanding 
and  will,  with  thought  and  affection  thence  proceeding.  It  has 
been  told  me  from  heaven,  that  little  children  are  especially 
under  the  Lord's  auspices ;  and  that  there  is  an  influx  from  the 
inmost  heaven,  where  the  state  of  innocence  prevails,  which 
passes  through  their  interiors,  affecting  them,  in  its  transit, 
with  nothing  but  innocence ;  that  it  is  from  this  source  that 
innocence  displays  itself  in  their  faces,  and  in  some  of  their 
gestures,  and  becomes  apparent :  and  that  this  is  what  so  inti 
mately  affects  their  parents,  and  produces  the  peculiar  emotion 
called  parental  love. 

278.  The  innocence  of  wisdom  is  genuine  innocence,  since  it 
is  internal :  for  it  belongs  to  the  mind  itself,  consequently,  to 
the  will  itself,  and  to  the  understanding  thence  derived  :  and 
when  in  these  there  is  innocence,  there  also  is  wisdom,  for  they 
are  its  seat.  On  this  account  it  is  said  in  heaven,  that  inno 
cence  dwells  in  wisdom,  and  that  an  angel  possesses  wisdom  in 
proportion  as  he  possesses  innocence.  That  such  is  the  fact, 
they  confirm  by  these  considerations :  That  those  who  are  in  a 
state  of  innocence  attribute  nothing  of  good  to  themselves,  but 
regard  every  thing  of  the  kind  as  gifts  received,  ascribing  them 
to  the  Lord :  that  they  desire  to  be  led  by  Him,  and  not  by 
themselves :  that  they  love  every  thing  that  is  good,  and  are 
delighted  with  every  thing  that  is  true ;  because  they  know  and 
perceive,  that  to  love  good,  consequently  to  will  and  do  it,  is 
to  love  the  Lord,  and  to  love  truth  is  to  love  their  neighbor : 
that  they  live  content  with  what  is  their  own,  whether  little  or 
much,  because  they  know  that  all  receive  as  much  as  is  good 
for  them,  those  for  whom  little  is  best  receiving  little,  and  those 
for  whom  much  is  best  receiving  much ;  and  that  they  do  not 
know,  themselves,  what  is  best  for  them,  this  being  only  known 
to  the  Lord,  all  whose  providence  regards  things  eternal.  Or 
this  account,  also,  they  are  not  anxious  about  things  future,  and 
call  all  such  anxiety  care  for  the  morrow,  which  they  define  to 
be  grief  for  the  loss,  or  for  not  receiving,  of  such  things  as  are 
not  necessary  for  the  uses  of  life.  They  never,  in  dealing  with 
their  associates,  have  in  view  any  end  of  an  evil  nature,  but  act 
from  principles  of  goodness,  justice,  and  sincerity  :  to  act  with 
an  evil  end  in  view  they  call  cunning,  which  they  shun  as  the 
poison  of  a  serpent,  because  it  is  diametrically  contrary  to  inno 
cence.  Loving  nothing  more  than  to  be  led  by  the  Lord,  and 

(*)  That  the  innocence  of  infants  is  not  true  innocence,  but  that  true  innocence 
dwells  in  wisdom,  nn.  1616.  2305,  2306,  8495.  4563,  4797,  5608,  9301,  10,021.  That  the 
good  of  infancy  is  not  spiritual  good,  but  that  it  becomes  so  by  the  implantation  ol 
truth,  n.  35i)4.  That,  nevertheless,  the  good  of  infancy  is  a  medium  by  which  intelli  • 
gence  is  implanted,  nn.  1616,  3183,  9301.  10,110.  That  man,  without  the  good  of  inno 
cence  infused  in  infancy,  would  be  a  wild  beast,  n.  8494.  That  whatsoever  is  imbibed 
in  infancy,  appears  natural,  n.  3494. 

134 


HEAVEN.  278,  279 

ascribing  all  that  they  enjoy  to  the  Lord,  as  gifts  received  from 
him,  they  are  removed  from  their  propriwn,  and  in  proportion 
as  any  are  removed  from  this,  the  Lord  enters  by  influx ;  on 
which  account  it  is,  that  whatever  they  hear  from  Him,  whether 
through  the  medium  of  the  Word  or  through  that  of  preaching, 
they  do  not  lay  by  in  the  memory,  but  immediately  obey  it, 
that  is,  will  and  do  it,  the  will  itself  being  their  memory. 
These,  for  the  most  part,  have  the  appearance  of  simplicity  in 
their  external  form,  but,  in  their  internal,  are  wise  and  prudent ; 
and  it  is  these  who  are  meant  by  the  Lord,  when  he  says,  "Be, 
ye  wise  as  serpents,  and  harmless  as  doves" — (Matt.  x.  16.) 
Such  is  the  character  of  the  innocence  which  is  called  the  inno 
cence  of  wisdom.  Since  innocence  attributes  nothing  of  good 
to  self,  but  ascribes  it  all  to  the  Lord — and  since,  consequently, 
it  loves  to  be  led  by  the  Lord,  and,  on  that  account,  is  the  re 
ceptacle  of  all  good  and  truth,  which  are  the  constituents  of 
wisdom — therefore  man  was  so  created,  as,  when  an  infant,  to 
exist  in  innocence,  though  such  as  is  external,  and,  when  an  old 
man,  to  be  grounded  in  internal  innocence,  that  by  the  former 
he  may  proceed  to  the  latter,  and  from  the  latter  may  return 
into  the  former.  On  this  account,  also,  when  a  man  grows  old, 
he  diminishes  in  size,  and  becomes,  as  it  were,  an  infant  anew ; 
only  he  is  now  as  a  wise  infant,  consequently  an  angel ;  for  an 
angel  is  a  wise  infant,  using  the  terms  in  an  eminent  sense. 
This  is  the  reason  that,  in  the  Word,  an  infant  or  little  child 
signifies  one  who  is  innocent,(2)  and  an  old  man,  a  wise  man  in 
whom  there  is  innocence. 

279.  The  like  takes  place  with  every  one  who  becomes  re 
generate.  Regeneration  is  re-birth  as  to  the  spiritual  man. 
The  person  who  undergoes  it  is  first  introduced  into  the  inno 
cence  of  infancy,  which  consists  in  the  acknowledgment  that 
man  has  no  knowledge  of  truth,  nor  ability  to  do  good,  from 
himself,  but  only  from  the  Lord,  and  in  desiring  and  seeking 
after  truth  and  goodness  solely  for  their  own  sake.  They  also 
are  given  him  by  the  Lord,  as  he  advances  in  age.  He  is  led 
first  into  the  knowledge  of  them,  then,  from  knowledge,  into 
intelligence,  and  finally,  from  intelligence,  into  wisdom.  Inno 
cence  accompanies  him  all  the  way;  which  consists,  as  just 
observed,  in  the  acknowledgment,  that  man  has  no  knowledge 
of  truth,  nor  ability  to  do  good,  from  himself,  but  only  from  the 
Lord.  Without  this  belief,  and  a  perception  of  its  truth,  no  one 
can  receive  any  heavenly  gift ;  and  it  is  in  this  that  the  inno 
cence  of  wisdom  chiefly  consists. 

{*)  That  by  infants,  in  the  Word,  is  signified  innocence,  n.  5608.  And  likewise  oy 
sucklings,  n.  3183.  That  by  an  old  man  is  signified  a  wise  man,  and,  in  the  abstract 
sense,  wisdom,  nn.  3183,  6524.  That  man  is  so  created,  that  in  proportion  as  he  verges 
to  old  age,  he  may  become  as  an  infant,  and  that  then  innocerce  may  reside  in  wis 
dom,  and  that  the  man  in  that  state  may  pass  into  heaven,  acd  become  an  angel,  mi. 
8183,  5608. 

135 


280,  281  HEAVEN. 

280.  Since  innocence  consists  in  being  led  by  the  Lord,  and 
not  by  self,  all  the  inhabitants  of  heaven  are  in  the  enjoyment 
of  innocence  ;  for  all  who  have  a  place  in  heaven  love  to  be  led 
by  the  Lord.     For  they  know  that  to  lead  one's  self  is  to  be  led 
by  one's  own  proprium,  and  the  proprtum  of  man  consists  in 
loving  himself,  and  he  who  loves  himself  does  not  submit  to  be 
led  by  another.   On  this  account,  so  far  as  an  angel  is  grounded 
in  innocence,  he  is  actually  in  heaven ;  that  is,  he  is  so  far  in 
the  reception  of  the  Divine  Good  and  Divine  Truth  ;  for  to  be 
in  the  reception  of  these  is  to  be  in  heaven.     In  consequence  oi 
this,  the  heavens  are  distinguished  according  to  their  innocence. 
Those  who  inhabit  the  first  or  ultimate  heaven,  are  grounded  in 
innocence  of  the  first  or  ultimate  degree ;   those  who  belong  to 
the  second  or  middle  heaven,  in  innocence  of  the  second  or 
middle  degree ;   but  those  who  belong  to  the  inmost  or  third 
heaven,  in  innocence  of  the  third  or  inmost  degree.     These, 
therefore,  may  be  said  to  be  innocence  itself,  in  relation  to 
heaven  at  large ;  for,  beyond  all  others,  they  love  to  be  led  by 
the  Lord,  as  little  children  by  their  father ;  on  which  account, 
also,  they  receive  the  Divine  Truth  which  they  hear,  whether  it 
comes  from  the  Lord  immediately,  or  mediately  by  the  Word 
and  by  preaching,  directly  in  the  will,  enter  on  the   practice 
of  it,  and  thus  commit  it  to  the  life.     It  is  from  this  cause  that 
their  wisdom  is  so  great,  and  so  far  exceeds  that  of  the  angels 
of  the  inferior  heavens.      (See  nn.  270,  271.)     Because  these 
angels  are  of  such  a  character,  they  dwell  nearest  to  the  Lord, 
from  whom  their  innocence  is  derived :  they  also  are  separated 
from  their  proprium,  so  that  they  live,  as  it  were,  in  the  Lord. 
In  outward  form  they  appear  simple,  and,  to  the  eyes  of  the 
angels  of  the  inferior  heavens,  as  little  children,  thus  as  of  small 
stature.     They  also  appear  like  such  as  do  not  possess  much 
wisdom,  though  they  are  the  wisest  of  the  angels  of  heaven  :  for 
they  know  that  they  possess  not  an  atom  of  wisdom  from  them 
selves,  and  that  wisdom  consists  in  the  acknowledgment  of  this 
truth.     They  likewise  are  conscious,  that  what  they  know  is  as 
nothing  in  respect  to  what  they  do  not  know ;  and  they  affirm, 
that  to  know,  acknowledge,  and  see  this  by  perception,  is  the 
first  step  towards  wisdom.    Those  angels,  also,  are  naked,  be 
cause  nakedness  corresponds  to  innocence. (3) 

281.  I  have  had  much  conversation  with  angels  respecting 
innocence,  and  have  been  instructed  by  them  that  it  is  the  esse 
of  every  thing  good,  and  that,  on  this  account,  good  is  really 
good  in  proportion  as  there  is  innocence  within  it ;  consequently, 

(*)  That  all  in  the  inmost  heaven  are  forms  oi  innocence,  nn.  154,  2736,  8887.  And 
that  therefore  they  appear  to  others  as  infants,  n.  154.  That  they  are  also  naked,  nil. 
165,  8375,  9960.  That  nakedness  is  a  mark  of  innocence,  nn.  165,  8375.  That  spirits 
have  a  custom  of  testifying  their  innocence  by  putting  oif  their  clothes,  and  presenting 
themselves  naked,  nn/8375,  9960. 

136 


HEAVEN.  281,  282 

that  wisdom  is  really  wisdom  in  proportion  as  it  partakes  of  in 
nocence  ;  and  that  it  is  the  same  with  love,  charity,  and  faith. (4) 
I  have  likewise  been  instructed  by  them,  that  this  is  the  reason 
that  no  one  can  enter  heaven  without  innocence ;  which  is  what 
is  meant  by  the  Lord,  when  he  says,  "Suffer  the  little  children 
to  come  unto  me,  and  forbid  them  not :  for  of  such  is  the  king 
dom  of  God.  Verily  I  say  unto  you,  Whosoever  shall  not  receive 
the  kingdom  of  God  as  a  little  child,  shall  not  enter  therein" — 
(Mark  x.  14-,  15  ;  Luke  xviii.  16,  17.)  By  little  children  in  this 
passage,  and  in  other  parts  of  the  Word,  are  meant  such  as  are 
innocent.  The  state  of  innocence  is  also  described  by  the  Lord, 
but  by  pure  correspondences,  in  Matt.  vi.  25 — 34.  The  reason 
that  good  is  really  good  in  proportion  as  there  is  innocence 
within  it,  is,  because  all  good  is  from  the  Lord,  and  innocence 
consists  in  being  willing  to  be  led  by  Him.  I  have  been  further 
instructed  by  the  angels,  that  truth  cannot  be  conjoined  with 
good,  nor  good  with  truth,  except  by  innocence  as  a  medium. 
On  this  account,  also,  it  is,  that  no  angel  can  be  an  angel  of 
heaven  unless  innocence  be  in  him :  for  heaven  does  not  reside 
in  any  one,  until  truth  is  conjoined  in  him  with  good ;  whence 
the  conjunction  of  truth  and  good  is  called  the  heavenly  mar 
riage,  and  the  heavenly  marriage  is  heaven  itself.  I  have  been 
instructed,  in  addition,  that  love  truly  conjugial  derives  its  exist 
ence  from  innocence,  because  it  derives  its  existence  from  the 
conjunction  of  the  good  and  truth  in  which  two  minds, — those 
of  the  husband  and  wife, — are  established,  and  when  that  con 
junction  descends  into  a  lower  sphere,  it  displays  itself  under 
the  form  of  conjugial  love;  for  the  married  partners  mutually 
love  each  other,  in  the  same  manner  as  their  minds  do.  On 
this  account,  in  conjugial  love  there  is  a  playfulness,  like  that  of 
infancy,  and  like  that  of  innocence.(5) 

282.  Since  innocence  is  the  very  esse  of  good  as  abiding  in  the 
angels  of  heaven,  it  is  evident  that  the  Divine  Good  proceeding 
from  the  Lord  is  innocence  itself;  for  it  is  that  good  which  flows 
into  the  angels,  and  affects  the  inmost  recesses  of  their  minds,  and 
disposes  and  fits  them  for  the  reception  of  every  good  of  heaven. 

(*)  That  every  good  of  love  and  truth  of  faith  ought  to  have  innocence  in  it,  that  it 
may  be  good  and  true,  nn.  2526,  2780,  3111,  3994,  6013,  7840,  9262,  10,134.  That  inno 
cence  is  the  essential  of  what  is  good  and  true,  nn.  2780,  7840.  That  no  one  is  admitted 
into  heaven  unless  he  has  something  of  innocence,  n.  4797. 

(6)  That  love  truly  conjugial  is  innocence,  n.  2736.  That  conjugial  love  consists  in 
willing  what  the  other  wills,  thus  mutually  and  reciprocally,  n.  2731.  That  those  who 
are  in  the  enjoyment  of  conjugial  love  dwell  together  in  the  inmost  principles  of  their 
lr?%  n.  2732.  That  there  is  a  union  of  two  mind's,  and  thus  that  from  love  they  are  one, 
nn.  10,168,  10,169.  That  love  truly  conjugial  derives  its  origin  and  essence  from  the 
marriage  of  good  and  truth,  nn.  2728,  2729.  Of  certain  angelic  spirits,  who  have  a  per 
ception  whether  there  be  a  conjugial  principle,  from  the  idea  of  the  conjunction  of  good 
and  of  truth,  n.  10,756.  That  coujugial  love  is  altogether  circumstanced  like  the  conjunc 
tion  of  good  and  of  truth,  nn.  1094,  2173,  2429,  2503,  3103,  3132,  3155,  3179,  3180,  4355, 
5407,  5835,  9206,  9207,  9495,  9637.  That  therefore,  in  the  Word,  by  marriage  is  under 
stood  the  marriage  of  good  and  truth,  such  as  exists  in  heaven,  and  such  as  should 
exist  in  the  church,  nn.  3132,  4434,  4835. 

137 


283,  284  HEAVEN. 

It  is  similar  with  little  children,  whose  interiors  are  not  only 
formed  by  the  transflux  of  innocence  from  the  Lon.,  but  are  also 
continually  fitted  and  disposed  for  the  reception  of  the  good  of 
celestial  love :  for  the  good  of  innocence  acts  from  the  inmost 
ground  of  all,  it  being,  as  already  observed,  the  ease  of  every 
thing  good.  From  these  facts  it  may  be  obvious,  that  all  inno 
cence  is  from  the  Lord ;  on  which  account  it  is,  that  the  Lord, 
in  the  Word,  is  called  a  Lamb,  a  lamb  signifying  innocence.(6) 
Since  innocence  is  the  inmost  principle  in  every  good  of  heaven, 
it  has  such  a  power  of  affecting  the  mind,  that  whoever  is  made 
sensible  of  it,  as  occurs  on  the  approach  of  an  angel  of  the  inmost 
heaven,  feels  as  if  he  were  unable  to  contain  himself;  and  seems, 
in  consequence,  to  be  seized  and  transported  with  such  delight, 
that  every  delight  belonging  to  this  world  appears  as  nothing  in 
comparison.  1  speak  this  from  experience. 

283.  All  who  are  grounded  in  the  good  of  innocence,  are 
affected  by  innocence ;  and  this  in  proportion  to  the  degree  in 
which  it  exists  in  themselves.  But  those  who  are  not  grounded 
in  the  good  of  innocence,  are  not  affected  by  it.  Consequently, 
all  the  inhabitants  of  hell  are  diametrically  opposed  to  innocence : 
they  do  not  even  know  what  innocence  is :  nay,  they  are  of  such 
a  nature,  that  in  proportion  as  any  one  is  innocent,  they  burn  to 
do  him  injury ;  on  which  account,  they  cannot  bear  the  sight  of 
little  children,  and,  as  soon  as  they  behold  them,  they  are  in 
flamed  with  a  cruel  desire  to  hurt  them.  It  is  manifest  from 
these  facts,  that  the  proprium  of  man,  and  thence  the  love  of 
self,  is  opposite  to  innocence ;  for  all  the  inhabitants  of  hell  are 
immersed  in  their  proprium,  and  thence  in  the  love  of  self.(7) 


OF  THE  STATE  OF  PEACE  IN  HEAVEN 

284.  No  one  who  has  not  been  in  the  actual  enjoyment  of  the 
peace  of  heaven,  can  have  any  perception  of  what  the  peace  is  in 
which  the  angels  exist.  For  man,  so  long  as  he  remains  in  the 
body,  cannot  receive  the  peace  of  heaven,  consequently,  cannot 
have  a  perception  of  it,  because  the  seat  of  his  perceptions  is  in 
his  natural  man.  In  order  to  his  having  a  perception  of  the 
peace  of  heaven,  it  is  necessary  that  his  state  should  be  such,  as 
to  admit  of  his  being  elevated  and  withdrawn,  as  to  his  thought, 
from  the  body,  and  kept  in  the  spirit,  and  being,  when  in  the 
spirit,  in  company  with  angels.  Since  I  have  had  a  perception, 

<_•)  That  a  lamb,  in  the  Word,  signifies  innocence  and  its  good,  nn.  3994,  10,182. 

(7)  That  the  proprium  of  man  consists  in  loving  himself  in  preference  to  God,  and 
the  world  in  preference  to  heaven,  and  in  making  his  neighbor  of  no  account  in  respect 
to  himself;  thus  that  it  consists  in  the  love  of  self  and  ot  the  world,  nn.  694,  731,  4317, 
5660.  That  the  wicked  are  altogether  opposed  to  innocence,  so  that  they  cannot  endure 
its  presence,  n.  2126. 

138 


285—287 

hi  tliis  way,  of  the  peace  of  heaven,  I  am  enabled  to  describe  it ; 
not,  however,  as  to  its  intrinsic  nature,  by  words,  because  human 
words  are  not  adequate  to  the  subject ;  but  only  as  to  its  nature 
in  comparison  with  that  composure  of  mind,  which  is  enjoyed 
by  those  who  are  content  in  God. 

285.  The  inmost  elements  of  heaven  are  two ;  which  are,  inno 
cence  and  peace.    They  are  said  to  be  the  inmost,  because  they 
immediately  proceed  from  the  Lord.     Innocence  is  that  from 
which  is  derived  every  good  of  heaven  ;  and  peace  is  that  from 
which  is  derived  all  the  delight  which  good  carries  with  it.     All 
good  has  its  delight ;  and  each,  both  the  good  and  the  delight,  is 
related  to  love;  for  what  a  man  loves,  he  calls  good,  and  feels  as 
delightful.     It  hence  follows,  that  those  two  inmost  elements, 
innocence  and  peace,  proceed  from  the  Lord's  Divine  Love,  and 
affect  the  angels  from  the  inmost  of  their  frame.     That  innocence 
is  the  inmost  element  of  good,  has  been  shown  in  the  Section 
immediately  preceding,  which  treats  of  the  state  of  innocence  of 
the  angels  or  heaven ;  but  that  peace  is  the  inmost  element  of 
the  delight  proceeding  from  the  good  of  innocence,  shall  be  now 
explained. 

286.  The  origin  of  peace  shall  first  be  declared.    Divine  Peace 
exists  in  the  Lord,  resulting  from  the  union,  in  Him,  of  the  Es 
sential  Divinity  and  the  Divine  Humanity.     The  Divine  Sphere 
of  Peace  that  exists  in  heaven  proceeds  from  the  Lord,  resulting 
from  His  conjunction  with  the  angels  of  heaven;  and,  in  par 
ticular,  from  the  conjunction  of  good  and  truth  in  every  angel. 
These  are  the  origins  of  peace.     It  may  hence  be  seen,  that  peace 
in  the  heavens,  is  the  Divine  Sphere  that  proceeds  from  the  Lord, 
inmostly  affecting  with  beatitude  all  the  good  which  there  exists  : 
which  beatitude,  consequently,  is  the  source  of  all  the  joy  of 
heaven ;  and  that  this  is,  in  its  essence,  the  Divine  Joy  of  the 
Lord's  Divine  Love,  resulting  from  His  conjunction  with  heaven, 
and  with  its  every  inhabitant.     This  joy,  perceived  by  the  Lord 
in  the  angels,  and  by  the  angels  from  the  Lord,  is  peace.     It  is 
from  this,  by  derivation,  that  the  angels  experience  all  that  is 
blessed,  delightful,  and  happy;  or  what  is  denominated  heav 
enly  joy.^) 

287.  "The  origins  of  peace  being  from  this  source,  the  Lord  is 
called  the  Prince  of  Peace,  and  says  that  peace  is  from  Him, 
and  is  in  Him :  so,  also,  the  angels  are  denominated  angels  of 
peace,  and  heaven  the  habitation  of  peace ;  as  in  these  passages : 
"  Unto  us  a  Child  is  Tjorn,  unto  us  a  Son  is  given :  and  the  gov 
ernment  shall  be  upon  His  shoulder:  and  His  name  shall  be 

(*)  That  by  peace,  in  the  supreme  sense,  is  meant  the  Lord,  because  from  Him  is 
peace ;  and,  in  the  internal  sense,  heaven,  because  the  inhabitants  are  in  a_  state  of 
peace,  nn.  8780,  4681.  That  peace,  in  the  heavens,  is  the  Divine  Sphere  inmostly 
affecting  with  blessedness  every  good  and  truth  there ;  and  that  it  is  incomprehensible 
to  man,  nn.  92,  3780,  5662,  8455,  8665.  That  divine  peace  reside*  in  good,  but  not  iu 
truth  without  good,  n.  8722. 

139 


287 


HEAVEN. 


called  Wonderful^  Counsellor,  the  Mighty  God,  the  Everlasting 
Father,  the  PKINCE  OF  PEACE." — (Isa.  ix.  6.)  Jesus  said,  "PEACE 
Heave  with  you:  my  PEACE  I  give  unto  you  ;  not  as  the  world 
giveth,  give  I  unto  you. — (John  xiv.  27.)  "  These  things  have  1 
spoken  unto  you,  that  in  me  ye  might  have  PEACE." — (Ch.  xvi.  33.) 
"Jehovah  lift  up  his  countenance  upon  you,  and  give  you  PEACE." 
— (Num.  vi.  26.)  "The  ambassadors" — more  literally — "TiiE 
ANGELS  OF  PEACE  shall  iveep  bitterly.  The  highways  lie  waste" 
— (Isa.  xxxiii.  7,  8.)  "The  work  of  righteousness  shall  ~be  PEACE. 
—*-A.nd  my  people  shall  dwell  in  a  PEACEABLE  HABITATION" — 
more  literally — "  A  HABITATION  OF  PEACE." — (Ch.  xxxii.  17,  18.) 
That  Divine  and  heavenly  peace  is  the  peace  which  is  meant  in 
the  Word,  may  also  appear  from  other  places  where  it  is  named. 
(As  Isa.  lii.  7,  liv.  10,  lix.  8 ;  Jer.  xvi.  5,  xxv.  37,  xxix.  11 ;  Hag. 
ii.  9 ;  Zech.  viii.  12 ;  Ps.  xxxvii.  37;  and  elsewhere.)  Since  peace 
signifies  the  Lord  and  heaven,  and  also  heavenly  joy  and  the  de 
light  that  accompanies  good,  the  salutations  of  ancient  times, 
consisted  in  saying,  "Peace  M  unto  you  ;"  as  is  also  sometimes 
the  case  at  the  present  day.  This  form,  likewise,  the  Lord  con 
firmed,  who  said  to  the  disciples  when  he  sent  them  forth,  "Into 
whatsoever  house  ye  enter,  first  say,  PEACE  be  to  this  house  ;  and 
if  the  son  of  PEACE  be  there,  your  PEACE  shall  Test  upon  it." — 
(Luke  x.  5,  6.)  The  Lord  Himself,  likewise,  when  He  appeared 
to  the  apostles,  said  to  them,  "  PEACE  be  unto  you." — (John  xx. 
19, 21, 26.)  A  state  of  peace  is  also  meant  in  the  Word,  when  it 
is  said  that  "Jehovah  smelted  an  odor  of  rest"  (as  in  the  original 
of  Ex.  xxix.  18,  25,  41 ;  Lev.  i.  9, 13, 17 ;  ii.  2,  9  ;  vi.  8, 14 ;  xxiii. 
12, 13, 18 ;  Num.  xv.  3, 7, 13 ;  xxviii.  6,  8, 13  ;  xxix.  2,  6,  8, 13, 36) : 
by  an  odor  of  rest,  in  the  celestial  sense,  is  signified,  the  perception 
of  peace.(2)  Since  peace  signifies  the  union  of  the  Essential  Divin 
ity  and  the  Divine  Humanity  in  the  Lord,  and  the  conjunction 
of  the  Lord  with  heaven  and  with  the  churcl'i,  and  with  all  the 
inhabitants  of  heaven,  together  with  all  in  the  church  who  receive 
Him,  therefore,  in  remembrance  of  these  things,  the  sabbath  was 
instituted,  was  named  from  rest  or  peace,  and  was  the  most  holy 
representative  of  the  church  ;  and  for  the  same  reason,  the  Lord 
called  Himself  the  Lord  of  the  sabbath.(3)— (Matt.  xii.  8 ;  Mark 
ii.  27,  28 ;  Luke  vi.  5.) 

(2)  That  odor,  in  the  Word,  signifies  the  perceptivity  of  what  is  agreeable  or  disa 
greeable,  according  to  the  quality  of  the  love  and  the  faith,  of  which  it  is  predicated, 
nn.  8577,  4626,  4628, 4748,  5621, 10,292.  That  an  odor  of  rest,  when  applied  to  Jehovah, 
denotes  a  perception  of  peace,  nn.  925,  10,054.  That  on  this  account,  frankincense, 
incense,  odors  in  oils  and  ointments,  were  made  representative,  nn.  925,  4748,  5621, 
10,177. 

(')  That  the  sabbath,  in  the  supreme  sense,  signified  the  union  of  the  Essential 
Divinity,  and  the  Divine  Humanity  in  the  Lord ;  in  the  internal  sense,  the  conjunction 
of  the  Divine  Humanity  of  the  Lord  with  heaven  and  with  the  church;  in  general,  the 
conjunction  of  good  and  truth,  thus  the  heavenly  marriage,  nn.  8495,  10,356,  10,730. 
Hence,  that  resting  on  the  sabbath  day  signified  the  state  of  that  union,  because  then 
the  Lord  has  rest,  and  by  it  there  is  peace  and  salvation  in  the  heavens  and  in  the 
earth ;  and,  in  the  respective  sense,  the  conjunction  >f  the  Lord  with  man,  because  then 
be  has  peace  and  salvation,  nn.  8494,  8510,  10,360, '  0,367,  10.870, 10,874, 10,668, 10,780. 

uo 


HEAVEN.  288,  289 

288.  Since  the  peace  of  heaven  is  the  Divine  Sphere  tnat  pro 
ceeds  from  the  Lord  inmostly  affecting  with  beatitude  the  good 
which  exists  with  the  angels,  it  does  not  come  manifestly  to  their 
perception,  except  by  the  delight  of  heart  which  they  feel  when 
in  the  enjoyment  of  the  good  of  their  life,  and  by  the  pleasure 
which  they  experience  when  they  hear  such  truth  as  agrees  with 
their  good,  together  with  the  hilarity  of  mind  of  which  they  are 
sensible  when  they  perceive  the  conjunction  of  such  good  and 
truth ;  nevertheless,  it  thence  flows  into  all  the  acts  and  thoughts 
of  their  life,  displaying  itself  under  the  form  of  joy,  even  in 
outward  development.     But  peace  differs  in  the  heavens,  with 
respect  to  its  quality  and  quantity,  according  to  the  innocence 
of  the  inhabitants,  since  innocence  and  peace  always  go  hand  in 
hand;  for,  as  observed  above,  innocence  is  that  from  wThich 
proceeds  all  the  good  of  heaven,  and  peace  is  that  from  which 
proceeds  all  the  delight  which  that  good  carries  with  it.     It 
n>ay  hence  be  seen,  that  the  same  things  as  were  stated  in  the 
preceding  Section  respecting  the  state  of  innocence  in  the  heav 
ens,  may  be  repeated  here  respecting  the  state  of  peace ;  since 
innocence  and  peace  are  joined  together,  like  good  and  the 
delight  \vhich  attends  it ;  for  good  is  made  sensible  by  the 
delight  which  attends  it,  and  the  nature  of  the  delight  is  known 
by  that  of  its  good.     Such  being  the  case,  it  is  evident,  that  the 
angels  of  the  inmost  or  third  heaven  are  in  the  enjoyment  of  the 
third  or  inmost  degree  of  peace,  because  they  are  grounded  in 
the  third  or  inmost  degree  of  innocence ;  and  that  the  angels  of 
the  inferior  heavens  are  in  the  enjoyment  of  a  minor  degree  of 
peace,  because  grounded  in  a  minor  degree  of  innocence.     (See 
above,  n.  280.)     That  innocence  and  peace  go  together,  like 
good  and  its  attendant  delight,  is  evident  from  the  case  of  little 
children ;  who,  being  in  the  possession  of  innocence,  are  also  in 
the  enjoyment  of  peace ;  and  being  in  the  enjoyment  of  peace, 
all  their  thoughts  and  actions  are  full  of  playfulness.     Peace, 
however,  as  existing  with  little  children,  is  external ;  but  internal 
peace,  like  internal  innocence,  is  only  to  be  found  in  wisdom ; 
whence,  also,  it  is  found  in  the  conjunction  of  good  and  truth,  foi 
it  is  from  this  origin  that  wisdom  exists.    Heavenly  or  angelic 
peace  is  also  found  in  men,  when  they  aie  in  the  enjoyment  of 
wisdom  derived  from  the  conjunction  of  good  and  truth,  and  who 
thence  feel  themselves  content  in  God :  so  long,  however,  as  they 
live  in  the  world,  it  lies  concealed  in  their  interiors ;  but  when 
they  leave  the  body,  and  enter  heaven,  it  is  revealed ;  for  then 
the  interiors  are  opened. 

289.  Since  divine  peace  originates  from  the  conjunction  of  the 
Lord  with  heaven,  and,  in  every  angel  in  particular,  from  the 
conjunction  of  good  and  truth,  it  follows,  that  when  the  angels 
are  in  a  state  of  love,  they  are  in  a  state  of  peace ;  for  it  is  then 
that  the  conjunction  of  good  with  truth  is  effected  in  them* 


289,  290  HEAVEN. 

(That  the  states  of  the  angels  undergo  regular  changes,  may  be 
seen  above,  nn.  154 — 160.)  It  is  similar  with  man  in  the  course 
of  his  regeneration :  when  the  conjunction  of  good  and  truth 
takes  place  with  him,  which  is  chiefly  effected  after  temptations, 
he  comes  into  a  state  of  delight  originating  in  heavenly  peace.(4) 
This  peace  may  be  compared  to  the  morning  or  dawn  in  the 
season  of  spring;  at  which  time,  the  night  being  ended,  and  the 
sun  rising,  all  the  productions  of  the  earth  begin  to  live  anew; 
the  scent  of  the  flowers,  sprinkled  with  the  dew  which  descends 
from  heaven,  is  spread  abroad ;  and,  through  the  medium  ot  the 
vernal  temperature,  fertility  is  imparted  to  the  soil,  and  a  serene 
pleasure  is  diffused  through  the  human  mind :  all  which  effects 
take  place,  because  the  morning  or  dawn,  in  the  season  of  spring, 
corresponds  to  the  state  of  peace  of  the  angels  in  heaven.(5)  (See 
n.  155.) 

290.  I  have  also  conversed  respecting  peace  with  the  angels  ; 
when  I  observed,  that  it  is  called  peace  in  the  world  when  wars 
and  hostilities  cease  between  kingdoms,  and  quarrels  and  dis 
sensions  between  men;  and  that  it  is  imagined  that  interna. 
peace  consists  in  repose  of  mind  on  the  removal  of  cares,  and 
especially  in  tranquillity  and  delight  resulting  from  the  success 
of  our  undertakings.  But  the  angels  said,  that  repose  of  mind, 
and  tranquillity  and  delight,  on  tne  removal  of  cares  and  the 
success  of  our  undertakings,  appear  like  the  offspring  of  peace, 
and  yet  are  not,  except  with  those  who  are  grounded  in  heavenly 
good :  for  peace  is  never  to  be  found  except  in  that  good ;  since 
peace  flows  from  the  Lord  into  the  inmost  part  of  their  minds, 
whence  it  descends,  and  flows  down  into  the  lower  parts,  where 
it  shows  itself  under  the  forms  of  repose  of  the  rational  mind, 
tranquillity  of  the  natural  mind,  and  joy  thence  resulting.  But 
with  those  who  are  immersed  in  evil,  no  peace  can  exist.(6)  It 
appears,  indeed,  when  things  go  as  they  wish,  as  if  they  expe 
rienced  rest,  tranquillity,  and  delight :  but  all  this  is  external, 
and  not  at  all  internal:  internally  they  are  burning,  all  the 
while,  with  enmity,  hatred,  revenge,  cruelty,  and  many  other 
evil  lusts ;  into  which  their  external  mind,  also,  rushes,  break 
ing  out  into  violence  if  not  restrained  by  fear,  as  soon  as  they 
see  any  one  who  is  not  favorable  to  them.  This  is  the  reason 
that  their  delight  dwells  in  insanity;  whereas  the  delight  of 
those  who  are  grounded  in  good  dwells  in  wisdom.  The  differ 
ence  is  as  wide  as  that  between  hell  and  heaven. 


(4)  That  the  conjunction  of  good  and  truth  with  the  man  who  ib  regenerating,  is 
effected  in  a  state  of  peace,  nn.  3696,  8517. 

(')  That  the  state  of  peace,  in  the  heavens,  is  like  the  state  of  day-dawn  and  of  spring, 
on  earth,  nn.  1726.  2780,  5662. 

(•)  That  the  lusts  which  originate  in  the  love  of  self  and  of  the  world,  entirely  take 
away  peace,  an.  3170,  5662.  That  some  make  peace  to  consist  in  restlessness,  and  in 
such  things  as  are  contrary  to  peace,  n.  5662.  That  there  can  be  no  peace,  unless  th« 
lusts  of  evil  are  removed,  n.  5662. 

142 


HEAVEN. 


OF  THE  CONJUNCTION  OF  HEAVEN  WITH  THE  HUMAN  RACE. 

291.  It  is  known  in  the  church,  that  all  good  is  from  God,  and 
none  at  all  from  man,  and  that,  consequently,  no  one  ought  to 
ascribe  any  thing  good  to  himself  as  his  own.    It  is  also  known, 
that  evil  is  from  the  devil.     They,  there-fore,  who  frame  their 
language  by  the  doctrine  of  the  church,  say,  respecting  persons 
who  live  well,  and  also  respecting  such  as  converse  and  preach 
piously,  that  they  are  led  by  God;  and  the  contrary  respecting 
persons  who  live  ill  and  speak  in  an  impious  manner.     None  of 
these  things  could  be  so,  had  not  man  conjunction  with  heaven, 
and  conjunction  with  hell ;  nor  unless  those  conjunctions  were 
formed  with  his  will  and  with  his  understanding,  since  it  is  from 
these  that  the  body  acts,  and  the  mouth  speaks.     The  nature  of 
that  conjunction  shall  now  be  declared. 

292.  There  are  present  with  every  man  both  good  and  evil 
spirits  :  by  the  good   spirits  his  conjunction  with  heaven  is 
effected,  and  by  the  evil,  his  conjunction  with  hell.     Those 
spirits  are  inhabitants  of  the  world  of  spirits,  which  is  the 
intermediate  region  between  heaven  and  hell,  and  which  will 
be  treated  of  specifically  in  the  following  pages.     "When  those 
spirits  come  to  a  man,  they  enter  into  all  his  memory,  and 
thence  into  all  his  thoughts ;  the  evil  spirits  entering  into  those 
particplars  of  his  memory  and  thoughts  which  are  evil,  but  the 
good  spirits  into  those  which  are  good.     The  spirits  are  not  at 
all  aware  that  they  are  present  with  the  man,  but,  while  they 
are  so,  they  imagine  that  all  the  particulars  which  belong  to  the 
man's  memory  and  thoughts  are  their  own :  neither  do  they  see 
the  man,  because  the  objects  of  our  solar  world  do  not  fall  within 
the  sphere  of  their  vision^1)     The  greatest  care  is  exercised  by 
the  Lord  to  prevent  the  spirits  from  knowing  that  they  are 
present  with  a  man ;  for  if  they  knew  it,  they  would  speak  with 
him,  and  then  the  evil  spirits  would  destroy  him ;  for  evil  spirits, 
being  in  conjunction  with  hell,  desire  nothing  more  ardently 
than  to  destroy  man,  not  only  as  to  his  soul,  that  is,  as  to  his 
faith  and  love,  but  as  to  his  body  also.     It  is  otherwise  when 
they  do  not  speak  with  the  man :  they  do  not  then  know  that 
they  draw  from  him  the  subjects  on  which  they  think,  and  also 
those  on  which  they  converse  with  each  other ;  for  they  draw 
tho  subjects  on  which  they  converse  with  each  other  from  the 
man,  but  believe  all  the  while  that  they  are  their  own,  and 
every  one  esteems  and  loves  what  is  his  own ;  in  consequence 

O  That  angels  and  spirits  are  attendan*  on  every  man,  and  that,  by  them,  man  has 
communication  with  the  spiritual  world,  nn.  697,  2796,  2836,  2887,  4047,  4048,  5846 — 
5866,  5976 — 5993.  That  man  without  spirits  attendant  on  him  cannot  live,  n.  5998. 
That  man  does  not  appear  to  spirits,  nor  spirits  to  man,  n.  5862.  That  spirits  can  see 
nothing  which  is  in  our  solar  world,  that  is  present  to  a  mar  except  to  him  with  whon? 
they  speak,  n.  1880. 

143 


293,  294  HEAVEN. 

of  which  *he  spirits  are  made  to  love  and  esteem  the  man, 
although  they  are  not  aware  of  it.  That  such  a  conjunction  of 
spirits  with  man  really  exists,  has  been  made  so  thoroughly 
known  to  me  by  the  uninterrupted  experience  of  many  years, 
that  there  is  nothing  which  I  know  more  certainly. 

293.  The  reason  that  spirits  who  communicate  with  hell  are 
also  adjoined  to  man,  is,  because  man  is  born  into  evils  of  every 
kind,  whence  his  first  life  is  derived  entirely  from  them ;  where 
fore,  unless  spirits  were  adjoined  to  man  of  the  same  quality  as 
himself,  he  could  not  live,  nay,  he  could  not  be  withdrawn  from 
his  evils  and  be  reformed.     On  this  account,  he  is  held  in  his 
own  life  by  evil  spirits,  and  withheld  from  it  by  good  spirits. 
Through  the  agency  of  the  two,  also,  he  is  placed  in  equilib 
rium  ;  and  being  in  equilibrium,  he  has  his  liberty,  and  can  be 
withdrawn  from  evils,  and  inclined  to  good,  and  good  can  also 
be  implanted  in  him,  which  could  not  possibly  be  effected  were 
he  not  in  a  state  of  liberty ;  nor  could  he  be  endowed  with  liberty, 
did  not  spirits  from  hell  act  on  him  on  one  side,  and  spirits  from 
heaven  on  the  other,  the  man  standing  in  the  middle.     It  has 
also  been  shown  me,  that  man,  so  far  as  he  partakes  of  his 
hereditary  nature,  and  thus  of  self,  would  have  no  life,  if  it  were 
not  permitted  him  to  be  in  evil ;  nor  yet  if  he  were  not  in  a  state 
of  liberty ;  and  further,  that  he  cannot  be  driven  to  good  by 
compulsion,  and  that  what  is  infused  by  compulsion  is  not  per 
manent  ;  as  also,  that  the  good  which  man  receives  in  a  state  of 
liberty  is  implanted  in  his  will,  and  becomes  as  if  it  were  his 
own  :(2)  and  that  these  are  the  reasons  why  man  has  communi 
cation  both  with  hell  and  with  heaven. 

294.  The  nature  of  the  communication  of  heaven  with  good 
spirits,  and  of  hell  with  evil  spirits ;  and  thence,  the  nature  of 
the  conjunction  of  heaven  and  hell  with  man ;  shall  also  be  de 
clared.    All  the  spirits  wrho  are  stationed  in  the  world  of  spirits, 
have  communication  either  with  heaven  or  with  hell,  the  evil 
with  hell,  and  the  good  with  heaven :  heaven  is  divided  into 
distinct  societies ;  and  so  is  hell :  and  every  spirit  belongs  to 
one  of  those  societies,  and  also  subsists  by  the  influx  thence 
proceeding;   whence  he  acts   in  unity  with  that  society.      It 
hence  results,  that  as  man  is  conjoined  with  spirits,  so  is  he, 
likewise,  either  with  heaven  or  with  hell,  and,  in  reality,  with 
that  particular  society  in  one  or  the  other,  which  is  the  native 

(*)  That  nil  freedom  is  connected  with  love  and  affection,  since  what  a  man  loves  he 
does  freely,  nn.  2870,  3158,  8987,  8990,  9585—9591.  As  freedom  is  an  adjunct  of  love, 
that  it  is  an  adjunct  of  man's  life,  n.  2873.  That  nothing  appears  as  man's  own  but 
what  is  from  freedom,  n.  2880.  That  man  ought  to  have  freedom,  to  be  capable  of 
being  reformed,  nn.  1937,  1947,  2876,  2881,  3145,  3146,  3158,  4031,  8700.  That,  other 
wise,  the  love  of  good  and  of  truth  cannot  be  implanted  in  man,  and  be  appropriated 
apparently  as  his  own,  nn.  2877,  2879,  2880,  2888,  8700.  That  nothing  is  conjoined  to 
man  which  is  the  result  of  compulsion,  nn.  2875,  8700.  That  if  man  could  be  reformed 
by  compulsion,  all  would  be  reformed,  n.  2881.  That  what  is  of  compulsion  in  reforma 
tion  is  hurtful,  n.  4031.  What  states  of  compulsion  are,  n.  8392. 
144: 


HEAVEN,  295,  296 

seat  of  his  peculiar  affection  or  of  his  peculiar  love :  for  all  the 
societies  of  heaven  have  their  distinctions  according  to  the  affec 
tions  of  good  and  of  truth ;  and  all  the  societies  of  hell  according 
to  the  distinctions  .of  evil  and  falsity.  (See  above,  nn.  41 — 45, 
and  148—151.) 

295.  The  spirits  adjoined  to  a  man  are  of  such  a  quality,  as 
he  is  himself  as  to  affection  or  as  to  love ;  only  the  good  spirits 
are  adjoined  to  him  by  the  Lord,  but  the  evil  ones  are  invited 
by  the  man  himself.    The  spirits  present  with  man  are,  however, 
changed,  according  to  the  changes  of  his  affections.     Spirits  of 
one  class  are  with  him  in  infancy,  of  another  in  childhood,  of 
another  in  youth  and  manhood,  and  of  another  in  old  age.     In 
infancy,  those  spirits  are  present  witli   man  who  are  distin 
guished  for  innocence,  and  who,  consequently,   communicate 
with  the  heaven  of  innocence,  which  is  the  inmost  or  third 
heaven :  in  childhood,  those  spirits  are  present  who  are  charac 
terized  by  the  affection  of  knowing,  and  who,  in  consequence, 
communicate  with  the  ultimate  or  first  heaven :  in  youth  and 
manhood,  those  are  present  who  eminently  cherish  the  affection 
of  truth  and  good,  and  who  thence  are  grounded  in  intelligence, 
consequently,  who  communicate  with   the  second   or  middle 
heaven :   but  in  old   age,  those   spirits   are  present  who  are 
eminently  grounded  in  wisdom  and  innocence,  and  who,  con 
sequently,  communicate  with  the  inmost  or  third  heaven.    This 
adjunction,  however,  is  effected  by  the  Lord,  where  the  parties 
are  such  as  are  capable  of  being  reformed  and  regenerated :  but 
it  is  different  with  those  who  are  not.     To  these,  also,  good 
spirits  are  adjoined,  that  they  may  be  withheld  by  them  from 
evil  as  much  as  possible :  but  their  immediate  conjunction  is 
with  evil  spirits  who  communicate  with  hell,  so  that  the  spirits 
attached  to  them  are  of  the  same  quality  as  are  the  men  them 
selves.     If  they  are  lovers  of  themselves,  or  lovers  of  gain,  or 
lovers  of  revenge,  or  lovers  of  adultery,  similar  spirits  are  present 
with  them,  and  dwell,  as  it  were,  in  their  evil  affections.    These 
spirits,  so  far  as  the  man  cannot  be  restrained  from  evil  by  the 
good  spirits,  set  him  on  fire,  and,  so  far  as  their  affection  reigns 
in  him,  they  adhere  to  him,  and  never  recede.    Thus  is  a  wicked 
man  conjoined  with  hell,  and  a  good  man  with  heaven. 

296.  1'he  reason  that  man  is  governed  by  the  Lord  through 
the  instrumentality  of  spirits,  is,  because  he  does  not  stand  in 
the  order  of  heaven.     He  is  born  into  evils  which  are  those,  of 
hell,  thus  into  a  state  which  is  diametrically  opposite  to  divine 
order ;  consequently  he  has  to  be  brought  back  into  order ;  and 
this  can  only  be  effected  mediately,  through  the  instrumentality 
of  spirits.     It  would  be  different  if  man  were  born  into  good, 
which  is  according  to  the  order  of  heaven :  he  would  not  then 
be  governed  by  the  Lord  through  spirits,  but  by  order  itself, 
consequently,  by  the  common  influx.     Man  is  governed  by  this 

10  US 


296,  297  HEAVEN. 

influx  as  to  those  things  which  proceed  from  his  thought  and 
will  into  act,  thus  as  to  his  speech  and  actions,  for  both  the  one 
and  the  other  of  these  flow  according  to  natural  order :  with 
these,  therefore,  the  spirits  that  are  adjoined  to  man  have  nothing 
in  common.  Animals,  likewise,  are  governed  by  the  common 
influx  proceeding  from  the  spiritual  world ;  for  animals  exist  in 
the  order  of  their  life,  which  they  have  not  been  able  to  pervert 
and  destroy,  because  they  have  no  rational  faculty .(3)  (What 
is  the  distinction  between  men  and  beasts,  may  be  seen  above. 
n.  39.) 

297.  As  to  what  further  concerns  the  conjunction  of  heaven 
with  the  human  race,  it  is  to  be  observed,  that  the  Lord  Himself 
enters  by  influx  into  every  man  according  to  the  order  of  heaven ; 
both  into  the  inmost  elements  of  his  being,  and  into  the  last  or 
ultimate,  disposing  him  for  the  reception  of  heaven,  and  gov 
erning  his  ultimate  powers  from  his  inmost,  and  his  inmost,  at 
the  same  time,  from  the  ultimate,  and  thus  keeping  all  things  be 
longing  to  him,  to  the  minutest  particulars,  in  connection.  This 
influx  of  the  Lord  is  called  immediate  influx ;  but  the  other, 
which  is  effected  through  spirits,  is  called  mediate  influx :  the 
latter  subsists  through  the  former.  The  immediate  influx,  which 
is  that  of  the  Lord  Himself,  proceeds  from  his  Divine  Humanity, 
and  flows  into  the  will  of  man,  and,  through  the  will,  into  his 
understanding ;  thus  it  flows  into  the  good  existing  in  man,  and, 
through  his  good,  into  his  truth ;  or,  what  amounts  to  the  same, 
into  his  love,  and,  through  his  love,  into  his  faith :  but  it  never 
proceeds  in  the  reverse  order ;  much  less  does  it  flow  into  faith 
that  is  without  love,  or  into  truth  without  good,  or  into  an  un 
derstanding  that  is  not  derived  from  the  will.  This  Divine 
Influx  is  perpetual,  and,  by  the  good,  is  received  in  good,  but 
not  by  the  evil.  By  these,  it  is  either  rejected,  or  suffocated,  or 
perverted ;  whence  their  life  is  an  evil  one ;  which,  in  a  spiritual 
sense,  is  death.(4) 

(3)  That  the  distinction  between  men  and  beasts  is,  that  men  are  capable  of  being 
elevated  by  the  Lord  to  Himself,  and  of  thinking  about  the  Divine  Being,  of  loving 
Him,  thus  of  being  conjoined  to  the  Lord,  whence  they  have  eternal  lite ;  but  it  is 
otherwise  with  beasts,  nn.  4525,  6323,  9231.     That  beasts  are  in  the  order  of  their  life, 
and  therefore  they  are  born  into  things  suitable  to  their  nature ;  whereas  man  is  not, 
who  must  therefore  be  introduced  by  things  intellectual  into  the  order  of  his  life,  nn. 
637,  5850,  6323.    That  according  to  the  common  or  general  influx,  thought,  with  man, 
falls  into  speech,  and  will  into  gestures,  nn.  5862,  5990,  6192,  6211.     Of  the  common  or 
general  influx  of  the  spiritual  world  into  the  life  of  beasts,  nn.  1633,  3646. 

(4)  That  there  is  immediate  influx  from  the  Lord,  and  likewise  mediate  through  the 
spiritual  world,  nn.  6063,  6307,  6472.  9682,  9683.     That  the  immediate  influx  of  the 
Lord  is  into  the  most  particular  of  all  things,  nn.  6058,  6474—6478,  8717,  8728.     That 
the  Lord  flows  into  the  first  elements,  and  at  the  same  time  into  the  last,  in  what 
manner,  nn.  5147,  5150,  6473, 7004,  7007, 7270.    That  the  influx  of  the  Lord  takes  place 
into  the  good  appertaining  to  man,  and  by  or  through  good  into  truth  ;  and  not  vice 
versa,  mi.  5432,  5649,  6027,  8685,  8701,  10,153.     That  the  life  which  flows  in  from  the 
Lord  varies  according  to  the  state  of  man  and  according  to  reception,  nn.  2888,  5986. 
6472,  7343.     That,  with  the  wicked,  the  good  which  flows  in  from  the  Lord  is  turned 
into  evil,  and  the  truth  into  what  is  false,  from  experience,  nn.  S'k'T,  46^2.     That  the 
good  and  the  truth  thence  derived,  which  continually  flow  from  the  Lord,  are  so  far  re- 
eeived,  as  evil  and  the  falsity  thence  derived  do  not  oppose,  nn.  2411,  8142,  3147,  5888. 

146 


HEAVEN.  298,  299 

298.  The  spirits  who  are  present  with  man,  both  those  that  are 
in  conjunction  with  heaven  and  those  that  are  in  conjunction 
with  hell,  never  enter  into  man  with  an  influx  from  their  own 
memory  and  the  thought  thence  originating,  for  if  they  were  to 
enter  with  an  influx  from  their  own  thought,  the  man  would  not 
know  but  that  their  thoughts  and  reminiscences  were  his  own. 
(See  above,  n.  256.)     By  their  instrumentality,  however,  there 
enters  into  man,  by  influx,  affection  from  heaven,  which  is  that 
of  the  love  of  good  and  truth,  and  affection  from  hell,  which  is 
that  of  the  love  of  evil  and  falsity.     In  proportion,  therefore,  as 
the  affection  of  the  man  agrees  with  that  which  thus  enters  him 
bj  influx,  it  is  received  by  him  in  his  own  thought,  for  the  inte 
rior  thought  of  man  is  in  complete  accord  with  his  affection  or 
love :  but  in  proportion  as  it  does  not  agree,  it  is  not  received  by 
him.     It  hence  is  evident,  since  thought  is  not  conveyed  into 
man  by  the  spirits,  but  only  the  affection  of  good  and  the  affec 
tion  of  evil,  that  man  has  the  power  of  choosing,  because  he  has 
liberty ;  thus,  that  he  has  the  power  of  receiving  good  in  his 
thought,  and  of  rejecting  evil;  for  he  knows  what  good  and  evil 
are,  respectively,  from  the  Word.     What  he  receives  in  thought 
from  affection,  is,  also,  appropriated  to  him ;  but  what  he  does 
not  so  receive,  is  not.     From  these  observations,  the  nature  of 
the  influx  into  man  of  good  from  heaven,  and  of  evil  from  hell, 
may  evidently  be  seen. 

299.  It  has  also  been  granted  me  to  know  the  origin  of  the 
anxiety,  grief  of  mind,  and  interior  sadness,  called  melancholy, 
with  which  man  is  afflicted.     There  are  certain  spirits  who  are 
not  yet  in  conjunction  with  hell,  being  as  yet  in  their  first  state, 
which  will  be  described  hereafter,  when  the  world  of  spirits  is 
treated  of.     They  love  undigested  and  malignant  substances, 
such  as  those  of  food  when  it  lies  corrupting  in  the  stomach. 
They  consequently  are  present  where  such  substances  'are  to  be 
found  in  man,  because  these  are  delightful  to  them ;  and  they 
there  converse  with  one  another  from  their  own  evil  affection. 
The  affection  contained  in  their  discourse  thence  enters  the  man 
by  influx  ;  and  if  it  is  opposed  to  the  man's  affection,  he  experi 
ences  melancholy,  sadness,  and  anxiety ;  whereas  if  it  agrees 
with  his  affection,  he  becomes  gay  and  cheerful.     Those  spirits 
appear  near  the  stomach,  some  to  the  left,  some  to  the  right, 
some  below,  and  some  above,  with  different  degrees  of  proximity 
and  remoteness  ;   thus  they  take  various  stations,  according  to 
the  affections  which  form   their  character.     That  such  is  the 
origin  of  anxiety  of  mind,  has  been  granted  me  to  know  and  be 
assured  of  by  much  experience :  I  have  seen  those  spirits,  I  have 
heard  them,  I  have  felt  the  anxieties  arising  from  them,  and  I 
have  conversed  with  them :    they  w^ere  driven  away,  and  my 
anxiety  ceased  ;  they  returned,  and  it  returned ;  and  I  was  sen 
sible  of  its  increase  and  decrease  according  to  their  approxima- 

147 


300—302  HEAVEN. 

tion  and  removal.  Hence  was  made  manifest  to  me  the  origin 
of  the  persuasion  entertained  by  some,  who  do  not  know  what 
conscience  is  by  reason  that  they  have  none,  when  they  attribute 
its  pangs  to  a  disordered  state  of  the  stomach. (5) 

300.  The  conjunction  of  heaven  with  man  is  not  like  that  of 
one  man  with  another,  but  is  a  conjunction  with  the  interiors 
which  belong  to  his  mind,  thus  with  his  spiritual  or  internal  man. 
With  his  natural  or  external  man,  however,  there  is  a  conjunc 
tion  by  correspondences  :  the  nature  of  which  will  be  described 
in  the  next  Section,  in  which  the  conjunction  of  heaven  with 
man  by  means  of  the  Word  will  be  treated  of. 

301.  That  the  conjunction  of  heaven  with  the  human  race, 
and  of  the  human  race  with  heaven,  is  of  such  a  nature,  that  the 
one  subsists  from  the  other,  will  also  be  shown  in  the  next 
Section. 

302.  Respecting  the  conjunction  of  heaven  with  the  human 
race,  I  have  conversed  with  angels  :    to  whom  I  observed,  that 
the  members  of  the  church  say,  indeed,  that  all  good  is  from 
God,  and  that  angels  are  present  with  man ;  but  that  still,  few 
believe  that  they  are  conjoined  to  man,  much  less  that  they  re 
side  in  his  thought  and  affection.     The  angels  replied,  that  they 
know  that  such  want  of  belief,  connected,  nevertheless,  with 
such  a  mode  of  speaking,  prevails  in  the  world,  especially  (at 
which  they  wondered)  within  the  church,  where,  notwithstand 
ing,   the  Word   exists,  which   imparts   instruction   respecting 
heaven,  and  respecting  its  conjunction  with  man;  but  that  the 
conjunction,  nevertheless,  is  of  such  a  nature,  that  man  cannot 
think  the  least  in  the  world  without  having  spirits  adjoined  to 
him,  and  that  his  spiritual  life  depends  upon  that  fact.   ^They 
declared  the  cause  of  this  ignorance  to  be,  that  man  fancies  he 
lives  of  himself,  without  connection  with  the  First  Esse  of  life, 
and  does  'not  know  that  that  connection  is  maintained  through 
the  heavens ;    although,  if  that  connection  were  dissolved,  he 
would  instantly  fall  down  dead.     If  man  would  believe,  what 
is  really  the  truth,  that  all  good  is  from  the  Lord  and  all  evil 
from  hell,  he  would  not  claim  merit  for  the  good  attached  to 
him,  nor  would  evil  be  imputed  to  him ;  for  then,  in  all  the 
good  which  he  thinks  and  does,  he  would  look  to  the  Lord,  and 
all  the  evil  which  enters  by  influx  would  be  rejected  to  hell 

(5)  That  those  who  have  no  conscience  do  not  know  what  conscience  is,  nn.  7490, 
9121.  That  there  are  some  who  laugh  at  conscience  when  they  hear  what  it  is,  n. 
7217.  That  some  helieve  that  conscience  is  nothing ;  some,  that  it  is  something  natu 
ral,  which  is  sad  and  mournful,  arising  either  from  causes  in  the  body,  or  from  causes 
in  the  world ;  some,  that  it  is  something  peculiar  to  the  vulgar,  and  occasioned  by 
religion,  n.  950.  That  there  is  a  true  conscience,  a  spurious  conscience,  and  a  false 
conscience,  n.  1033.  That  pang  of  conscience  is  an  anxiety  of  mind  on  account  of  what 
i»  unjust,  insincere,  and  in  any  respect  evil,  which  man  believes  to  be  contrary  to  (rod, 
and  to  the  good  of  his  neighbor,  n.  7217.  That  they  have  conscience  who  are  princi 
pled  in  love  to  God  and  in  charity  towards  their  neighbor,  but  not  they  who  are  not 
BO  principled,  nn.  831,  965,  2380,  7490. 

148 


HEAVEN.  303,    304 

from  whence  it  comes.  But  as  man  does  not  believe  that  there 
is  any  influx  from  heaven  and  from  hell,  and  supposes,  in  con 
sequence,  that  whatever  he  thinks,  and  whatever  he  wills,  is  in 
himself,  and  thence  is  from  himself;  he  appropriates  to  himself 
the  evil,  and  defiles  the  good  which  enters  by  influx  .with  the 
notion  of  merit. 


OF  THE  CONJUNCTION  OF  HEAVEN  WITH  MAN  BY  MEANS  OF 

THE  WORD. 

303.  Those  who  think  from  interior  reason  are  able  to  see, 
that  all  things  have  a  connection,  by  intermediate  links,  with 
the  First  Cause,  and  that  whatever  is  not  maintained  in  such 
connection,  drops  out  of  existence.     For  they  know,  when  they 
reflect,  that  nothing  can  subsist  from  itself,  but  only  from  some 
thing  prior  to  itself,  and  consequently,  that  all  things  subsist 
from  a  First  Cause ;  and  that  the  connection  of  any  thing  with 
something  prior  to  itself,  is  like  that  of  an  effect  with  its  efficient 
cause ;  for  when  the  efficient  cause  is  withdrawn  from  the  effect, 
the  effect  is  dissolved,  and  falls  to  nothing.    Because  the  learned 
have  thought  in  this  manner,  they  have,  consequently,  seen  and 
affirmed,  that  subsistence  is  perpetual  existence ;  and  thus,  that 
since  all  things  originally  existed  from  the  First  Cause,  they 
perpetually  exist,  that  is,  subsist,  from  the  First  Cause  also. 
But  what  is  the  nature  of  the  connection  of  every  thing  with 
that  which  is  prior  to  it,  and  thus  with  the  First  Cause  from 
Whom  all  things  existed,  cannot  be  stated  in  few  words,  because 
it  includes  much  variety  and  diversity ;  further  than  that,  in 
general,  there  is  a  connection  of  the  natural  world  with  the  spir 
itual,  and  that  this  is  the  reason  that  there  is  a  correspondence 
between  all  the  objects  that  exist  in  the  natural  world  and  all 
that  exist  in  the  spiritual  (respecting  which  correspondence,  see 
Bn.  103 — 115) ;  and  also,  that  there  is  a-  connection,  and  conse 
quently  a  correspondence,  between  all  things  belonging  to  man 
and  all  things  belonging  to  heaven  (respecting  which,  see  also 
above,  nn.  87—102). 

304.  Man  was  so  created,  as  to  have  both  connection  and 
conjunction  with  the  Lord,  but,  with  the  angels  of  heaven,  only 
consociation.     The  reason  that  he  has  not  conjunction  with  the 
angels,  but  only  consociation,  is,  because  man,  by  creation,  is 
like  an  angel  as  to  the  interiors,  which  belong  to  the  mind :  for 
man  has  a  will  similar  to  that  of  an  angel,  and  an  understanding 
eimilar  to  his  ;    on  which  account,  after  death,  man,  if  he  has 
lived  according  to  divine  order,  becomes  an  angel,  and  then 
enjoys  a  wisdom  similar  to  that  of  the  angels.    When,  therefore, 

149 


304,  305  HEAVEN. 

mention  is  made  of  the  conjunction  of  man  with  heaven,  what 
is  meant  is,  his  conjunction  with  the  Lord  and  consociation 
with  angels ;  for  heaven  is  not  heaven  by  virtue  of  any  thing 
proper  to  the  angels,  but  by  virtue  of  the  Divine  Sphere  of  the 
Lord  which  constitutes  it.  (That  the  Divine  Sphere  of  the  Lord 
constitutes  heaven,  may  be  seen  above,  nn.  Y — 22.)  Man,  how 
ever,  has  this  besides,  which  the  angels  have  not, — that  he  not 
only  exists  in  the  spiritual  world  as  to  his  interiors,  but  that  he 
also  exists  at  the  same  time  in  the  natural  world  as  to  his  exte 
riors.  His  exteriors,  which  exist  in  the  natural  world,  are  all 
things  belonging  to  his  natural  or  external  memory,  and  which 
thence  become  the  subjects  of  his  thought  and  imagination;  in 
general,  his  knowledges  and  sciences,  with  their  delights  and 
pleasures,  so  far  as  they  savor  of  the  world ;  together  with  many 
pleasures  that  belong  to  the  sensual  organs  and  faculties  of  the 
body ;  with  which  are  to  be  reckoned,  also,  the  senses,  speech, 
and  actions,  themselves.  All  these,  likewise,  are  the  ultimate 
things,  in  which  the  Lord's  divine  influx  terminates ;  for  this 
never  stops  in  the  middle,  but  always  goes  on  to  its  ultimates. 
From  these  facts  it  may  evidently  appear,  that  in  man  is  placed 
the  ultimate  of  Divine  order,  and  that,  being  its  ultimate,  he  is 
its  basis  and  foundation.  Since  the  Lord's  Divine  Influx  does 
not  stop  in  the  middle,  but  always  goes  on  to  its  ultimates,  as 
just  observed — and  since  the  middle  region  through  which  it 
passes  is  the  angelic  heaven,  and  the  ultimate  has  place  in  man ; 
and  since  nothing  unconnected  can  exist — it  follows,  that  the 
connection  and  conjunction  of  heaven  with  the  human  race  are 
of  such  a  nature,  that  the  one  subsists  from  the  other,  and  that 
it  would  fare  with  the  human  race  without  heaven,  as  with  a 
chain  on  the  removal  of  the  staple  from  which  it  hangs ;  and 
with  heaven  without  the  human  race,  as  with  a  house  without  a 
foundation.(]) 

305.  But  since  man  has  broken  this  connection  with  heaven, 
by  turning  his  interiors  away  from  heaven  towards  the  world 
and  himself,  through  the  love  of  self  and  the  world,  and  thus 
has  so  withdrawn  himself  as  no  longer  to  serve  as  a  base  and 
foundation  for  heaven,  a  medium  has  been  provided  by  the  Lord 

(')  That  nothing  exists  from  itself,  but  from  what  is  prior  to  itself,  thus  all  things 
from  the  First  Cause  ;  and  that  they  also  subsist  from  Him  who  gave  them  existence ; 
and  that  to  subsist  is  perpetually  to  exist,  nn.  2886,  2388,  3627,  3628,  3648,  4523,  4524, 
6040,  6056.  That  divine  order  cfoes  not  stop  in  the  middle,  but  terminates  in  the  ulti 
mate,  and  the  ultimate  is  man  ;  thus  that  divine  order  terminates  with  man,  nn.  634, 
(2853,)  3632,  5897.  (6239,)  6451,  6455,  9216,  (9217,)  9824,  9823,  9836,  9905, 10,044,  10,329, 
10,335,  10,548.  That  interior  things  flow  by  successive  order  into  external  things, 
even  to  the  extreme  or  ultimate,  and  that  there,  also,  they  exist  and  subsist,  nn.  634, 
6239,  6465,  9216,  (9217.)  That  interior  things  exist  and  subsist  in  wha-t  is  ultimate  in 
Bimultaneous  order,  concerning  which,  nn.  5897,  6451,  8603,  10,099.  That  hence,  all 
interior  things  are  held  together  in  connection  from  the  First  Cause  by  the  last  effect, 
n.  9828.  That  hence  the  First  and  the  Ivist  signify  all  things  generally  and  particu 
larly,  thus,  the  whole,  nn.  10,044,  10,329,  10,835.  And  that  hence  in  ultimatea  there 
•is  strength  and  power,  n.  9886. 

150 


HEAVEN.  305,  306 

to  fill  the  place  of  such  base  and  foundation,  and  to  maintain, 
at  the  same  time,  the  conjunction  of  heaven  with  man.  This 
medium  is  the  Word.  (How  the  Word  serves  as  such  a  me 
dium,  is  largely  shown  in  the  Arcana  Ocelestia.  The  passages 
may  be  seen  collected  together  in  the  little  work  On  the  White 
Horse  mentioned  in  the  Revelation,  and  also  in  the  Appendix 
to  the  work  On  the  New  Jerusalem  and  its  Heavenly  Doctrine  ; 
whence  some  references  are  adduced  in  the  Notes  below.)  (3) 

306.  I  have  been  instructed  from  heaven,  that  the  most  an 
cient  natives  of  this  globe  enjoyed  immediate  revelation,  be 
cause  their  interiors  were  turned  towards  heaven ;  and  that 
there  then  existed,  in  consequence,  a  conjunction  of  the  Lord 
with  the  human  race.  But  that,  after  thos'e  times,  such  imme 
diate  revelation  ceased,  and  there  was  given,  instead  of  it,  a 
mediate  revelation  by  correspondences.  For  the  divine  worship 
of  the  people  who  then  existed,  consisted  entirely  of  correspond 
ent  rites  ;  whence  the  churches  of  those  times  are  styled  repre 
sentative  churches.  For  it  was  then  known  what  correspond 
ence  and  representation  are,  and  that  all  the  objects  that  exist 
on  earth  correspond  to  the  spiritual  existences  belonging  to 
heaven  and  the  church ;  or,  what  amounts  to  the  same,  that 
they  represent  them ;  in  consequence  of  which,  the  natural 
performances  which  composed  their  external  worship  served 
them  as  means  for  thinking  spiritually,  and  thus  in  concert  with 
the  angels.  After  the  science  of  correspondences  and  represen 
tations  was  obliterated,  the  Word  was  written,  in  which  all  the 
words,  and  the  meanings  of  the  words  combined  in  sentences, 
are  correspondences,  and  consequently  contain  a  spiritual  or 
internal  sense,  of  which  the  angels  have  a  perception.  In  con 
sequence  of  this,  when  a  man  reads  the  Word,  and  understands 
it  according  to  its  literal  or  external  sense,  the  angels  under 
stand  it  according  to  its  spiritual  or  internal  sense ;  for  the 


C)  That  the  Word  in  its  literal  sense  is  natural,  n.  8783.  By  reason  that  what  is 
natural  is  the  ultimate,  in  which  spiritual  and  celestial  things,  which  are  things  inte 
rior,  close,  and  on  which  they  stand,  as  a  house  upon  its  foundation,  nn.  9430,  9438, 
9824,  10,044,  10,436.  That  the  Word,  in  order  to  be  of  such  a  quality,  is  written  by 
pure  correspondences,  nn.  1403,  1408,  1409, 1540,  (1615,)  1659,  1709,  1783,  8615,  10,637. 
That  the  TV  ord,  being  of  such  a  quality  in  the  sense  of  the  letter,  contains  a  spiritual 
and  celestial  sense,  n.  9407.  And  that  it  is  accommodated  both  to  men  and  angels  at 
the  same  time,  nn.  1767—1772,  1887,  2143,  2157,  2275,  2333,  2395,  2540,  2541,  2547, 
2553,  7331,  8862, 10,322.  And  that  it  is  the  medium  for  uniting  heaven  and  earth,  nn. 
2310,  2495,  9212,  9216,  9357,  9396,  10,375.  That  the  conjunction  of  the  Lord  with  man 
is  effected  by  the  Word,  through  the  medium  of  the  internal  sense,  n.  10,375.  That 
by  ail  things  contained  in  the  Word,  to  every  particular,  conjunction  is  effected ;  and 
that  hence  the  Word  is  wonderful  above  all  other  writings,  nn.  10,632,  10,633,  10,634. 
That  the  Lord,  since  the  Word  has  been  written,  speaks  by  it  with  men,  n.  10,290. 
That  the  church,  where  the  Word  is,  by  which  the  Lord  is  known,  is,  in  respect  to 
those  who  are  out  of  the  church,  where  the  Word  is  not,  and  the  Lord  is  not  known, 
as  the  heart  and  lungs  in  man  in  respect  to  the  other  parts  of  the  body,  which  live 
rrom  them  as  from  the  fountains  of  their  life,  nn.  637,  931,  2054,  2853.  That  the  uni 
versal  church  on  earth  is,  before  the  Lord,  as  one  man,  nn.  7396,  9276.  Hence,  unless 
there  was  a  church  where  the  Word  is,  and  by  it  the  Lord  is  known,  in  this  earth,  tin 
human  race  would  here  perish,  nn.  468,  637,  931,  4545,  10,452. 

151 


306,  307  HEAVEN. 

thoughts  of  angels  are  altogether  spiritual,  wheieas  those  of 
men  are  natural ;  and  though  these  two  kinds  of  thoughts  ap 
pear  different,  they  nevertheless  form  a  one,  because  they  corre 
spond  to  each  other.  Thus  it  is,  that,  after  man  removed  him 
self  from  heaven,  and  broke  the  band  which  connected  him 
therewith,  a  medium  for  the  conjunction  of  heaven  with  man 
was  provided  by  the  Lord  through  the  Word. 

307.  How  conjunction  between  heaven  and  man  is  effected 
by  means  of  the  Word,  I  will  illustrate  by  citing  a  few  passages. 
In  the  Revelation,  the  New  Jerusalem  is  described  in  these 
words  :  " I  saw  a  new  heaven  and  a  new  earth :  for  the  first 
heaven  and  the  first  earth  were  passed  away. — And  I,  John,  saw 
the  holy  city,  new  'Jerusalem,  coming  down  from  God  out  of 
heaven. — And  the  city  lieth  four-square,  and  the  length  is  as 
large  as  the  breadth.  And  he  measured  the  city  with  a  reed, 
twelve  thousand  furlongs.  The  length  and  the  breadth  and  the 
height  of  it  are  equal.  And  he  measured  the  wall  thereof,  a 
hundreA  and  forty  and  four  cubits,  according  to  the  measure  of 
a  man,  that  is,  of  the  angel.  And  the  building  of  the  wall  of 
it  was  of  jasper:  and  the  city  was  pure  gold,  like  unto  clear 
glass.  And  the  foundations  of  the  wall  of  the  city  were  gar 
nished  with  all  manner  of  precious  stones. — And  the  twelve 
gates  were  twelve  pearls : — and  the  street  of  the  city  was  pure 
gold,  as  it  were  transparent  glass." — (Rev.  xxi.  1,  2, 16 — 19,  21.) 
When  a  man  reads  these  words,  he  only  understands  them  in 
their  literal  sense ;  according  to  which  the  visible  heaven  and 
earth  are  to  perish,  a  new  heaven  is  to  appear,  and  the  holy  city 
Jerusalem  is  to  descend,  and  take  its  station  upon  a  new  earth ; 
all  the  dimensions  of  which  city  will  be  such  as  are  mentioned 
in  the  above  description.  But  the  angels  present  with  the  man 
understand  the  whole  quite  differently,  apprehending  spiritually 
what  the  man  apprehends  naturally.  They,  by  a  new  heaven 
and  new  earth,  understand  a  new  church.  By  the  city  Jerusa 
lem  descending  from  God  out  of  heaven,  they  understand  the 
heavenly  doctrine  of  that  church,  revealed  by  the  Lord.  By  its 
length,  breadth,  and  height,  which  are  equal,  each  being  twelve 
thousand  furlongs,  they  understand  all  the  goods  and  truths  of 
that  doctrine  collectively.  By  its  wall,  they  understand  the 
truths  which  protect  it.  By  the  measure  of  the  wall,  a  hundred 
and  forty-four  cubits,  which  is  the  measure  of  a  man,  that  is,  of 
the  angel,  they  understand  all  those  protecting  truths  considered 
collectively,  and  their  quality.  By  the  twelve  gates,  which 
were  twelve  pearls,  they  understand  the  truths  which  introduce ; 
pearls,  also,  signify  such  truths.  By  the  foundations  of  the  wall, 
which  were  composed  of  precious  stones,  they  understand  the 
knowledges  upon  which  that  doctrine  is  founded.  By  the  gold 
like  unto  clear  glass,  of  which  both  the  city  and  its  street  were 
formed,  they  understand  the  good  of  love,  which  imparts  clear- 
152 


HEAVEN.  307,  308 

ness  to  doctrine  and  its  truths.  It  is  thus  that  the  angels  ap 
prehend  all  these  statements,  quite  differently,  as  is  evident, 
from  man ;  and  it  is  tbus  that  the  natural  ideas  of  man  pass 
into  spiritual  ideas  when  they  reach  the  angels.  This  is  eifected, 
without  the  angels  knowing  any  thing  about  the  literal  sense  of 
the  Word,  or  about  the  new  heaven  and  the  new  earth,  the  new 
city  of  Jerusalem,  its  wall,  the  foundation  of  the  wall,  and  its 
dimensions  :  and  yet  the  thoughts  of  the  angels  form  a  one  with 
the  thoughts  of  man,  because  they  correspond  to  them.  They 
form  a  one,  much  like  the  words  of  a  speaker  and  the  sense  of 
them  as  understood  by  the  hearer,  who  does  not  attend  to  the 
words,  but  only  to  their  meaning.  From  this  example  it  may 
be  seen,  how  a  conjunction  is  effected  between  heaven  and  man 
by  means  of  the  Word. 

Let  us  take  another  example :  "In  that  day  there  shall  be  a 
highway  out  of  Egypt  to  Assyria ;  and  the  Assyrians  shall 
come  into  Egypt,  and  the  Egyptians  into  Assyria;  and  the 


Egyptians  shall  serve  with  the  Assyrians.     In  that  day  shall 

a  ~bli 


Israel  he  the  third  with  Egypt  and  with  Assyria,  even 
in  the  midst  of  the  land :  whom  Jehovah  of  hosts  shall  Hess, 
saying,  Blessed  he  Egypt  my  people,  and  Assyria,  the  work  of 
my  hand,  and  Israel  mine  inheritance" — (Isa.  xix.  23,  24,  25.) 
In  what  manner  man  thinks,  and  in  what  manner  the  angels, 
when  these  words  are  read,  will  be  evident  from  the  literal  sense 
of  the  Word,  and  from  its  internal  sense.  From  the  literal 
sense,  man  thinks  that  the  Egyptians  and  the  Assyrians  are  to 
be  converted  to  God,  and  accepted  by  Him,  and  to  form  one 
body  with  the  Israelitish  nation :  but  the  angels  think,  accord 
ing  to  the  internal  sense,  of  the  man  of  the  spiritual  church,  who 
in  that  sense  is  here  described,  and  whose  spiritual  mind  is  Is 
rael,  whose  natural  mind  is  Egypt,  and  whose  rational  rnind, 
which  is  the  intermediate,  is  Assyria.(3)  Both  these  senses, 
nevertheless,  compose  a  one,  because  they  correspond  to  each 
other;  whence,  when  the  angels  think  spiritually,  as  just  stated, 
and  man  thinks  naturally,  also  as  just  stated,  there  is  a  conjunc 
tion  between  them,  almost  like  that  of  the  soul  and  the  body. 
The  internal  sense  of  the  Word  is,  likewise,  its  soul,  and  the 
literal  sense  its  body.  Such  is  the  nature  of  the  Word  through 
out  ;  whence  it  may  be  evident,  that  it  is  a  medium  of  conjunc 
tion  between  heaven  and  man,  and  that  its  literal  sense  serves 
as  a  base  and  foundation. 

308.  A  conjunction  is  also  effected,  by  means  of  the  Word, 
between  heaven  and  the  people  who  are  beyond  the  limits  of 

(*)  That  Egypt  and  Egyptians  in  the  Word,  signify  the  natural  principle,  and  the 
scientific  thence  derived,'  1111.  4967,  5079,  5080  5095,  5160,  5799,  6015,  6147,  6252,  7355, 
7648,  9391,  9S40.  That  Assyria  signifies  the  rational  principle,  nn.  119,  1186.  That 
Israel  signifies  the  spiritual  principle,  nn.  5414,  5801,  5803,  5806,  5812,  5817,  5819,  5826, 
5833,  5879,  5951,  6426,  6637,  6302,  6368,  7035,  7062,  7193,  7201,  7215,  7223,  7957,  8234, 
8805,  9340. 

153 


308,  309  HEAVEN. 

the  church,  inhabiting  countries  where  the  Word  is  not  known. 
For  the  Lord's  church  is  universal,  existing  with  all  who  ac 
knowledge  a  Divine  Being  and  live  in  charity ;  all  of  whom, 
likewise,  are  instructed  by  angels  after  their  decease,  and  then 
receive  divine  truths.(4)  (Bespecting  which  subject,  see  the  Sec 
tion  below,  which  treats  of  the  Gentiles.)  The  church  universal 
on  earth,  is,  in  the  sight  of  the  Lord,  as  one  man,  just  as  heaven 
is  (of  which,  see  above,  nn.  59 — 72) :  but  the  church  in  which  the 
Word  is  read,  and  the  Lord,  in  consequence,  is  known,  is  like 
the  heart  and  lungs  in  that  man.  That  all  the  viscera  and  mem 
bers  of  the  whole  body  draw  their  life,  by  various  derivations, 
from  the  heart  and  lungs,  is  well  known ;  so,  also,  do  those  por 
tions  of  the  human  race,  which  live  without  the  church  that  is 
in  possession  of  the  Word,  and  which  constitute  the  members 
of  that  man.  The  conjunction  effected  by  means  of  the  Word 
between  heaven  and  those  who  live  in  remote  countries,  may 
also  be  compared  to  light,  \vhich  is  propagated  from  its  centre 
in  every  direction  around.  In  the  Word  is  Divine  Light,  in 
which  the  Lord,  with  heaven,  is  present ;  and  in  consequence 
of  His  being  thus  present,  even  those  at  a  distance  are  in  the 
enjoyment  of  light.  It  would  be  very  different  if  no  Word  ex 
isted.  (These  truths  may  receive  further  elucidation  from  what 
was  stated  above  respecting  the  form  of  heaven,  according  to 
which  the  consociations  and  communications  of  the  inhabitants 
are  arranged,  nn.  200 — 212.)  This,  however,  is  an  arcanum 
which  is  capable  of  being  comprehended  by  those  who  are  in 
the  enjoyment  of  spiritual  light,  but  not  by  those  who  are  only 
in  natural  light :  for  by  those  who  are  in  the  enjoyment  of  spir 
itual  light,  innumerable  things  are  seen  clearly,  which,  by  those 
who  are  only  in  natural  light,  are  not  seen  at  all,  or,  if  seen, 
only  appear  as  one  obscure  object. 

309.  Had  not  a  Word  of  such  a  nature  been  given  on  this 
earth,  its  natives  would  have  been  separated  from  heaven,  and 
had  they  been  separated  from  heaven,  they  would  no  longer 
have  been  rational  beings ;  for  the  rational  faculty  of  man  de 
rives  its  existence  from  the  influx  of  the  light  of  heaven.  The 
natives  of  this  earth,  also,  are  of  such  a  character,  that  they  are 
incapable  of  receiving  immediate  revelation,  and  being  in  that 
way  instructed  respecting  divine  truths,  like  the  inhabitants  of 
other  earths,  of  whom  I  have  treated  in  a  work  expressly  on 
that  subject;  for  the  natives  of  this  earth  are  more  immersed 
than  those  of  others  in  worldly  things,  and  consequently  in  their 

(*)  That  the  church  specifically  exists  where  the  Word  is,  by  which  the  Lord  is 
known;  thus,  where  divine  truths  from  heaven  are  revealed,  nn.  8857,  10.761.  That 
the  church  of  the  Lord  exists  with  all  in  the  universal  terrestrial  globe,  who  live  in  good 
according  to  the  principles  of  their  religion,  nn.  3263,  6637,  10,765.  That  all  in  every 
country,  who  live  in  good  according  to  the  principles  of  their  religion,  and  acknowledge 
a  Divine  Being,  are  accepted  of  the  Lord,  nn.  2589—2604,  2861,  2863,  32(53,  4190,  4197, 
6700.  9256.  And.  besides,  all  infants  wheresoever  they  are  born,  nn.  2289—2309, 4792. 

154 


HEAVEN.  309,  310 

external  faculties  ;  whereas  it  is  the  internal  faculties  ^hich  re 
ceive  revelation ;  were  it  received .  by  the  external  o;  es,  truth 
would  not  be  understood.  That  such  is  the  character  of  the 
natives  of  this  earth,  is  manifestly  evident  from  those  *vho  live 
within  the  limits  of  the  church,  who,  though  the.)  possess 
knowledge  from  the  Word  respecting  heaven,  hell,  aiui  the  life 
after  death,  yet  in  heart  deny  their  existence ;  and  amongst 
whom  are  some  who  have  sought  to  obtain  the  reputation  of 
superior  learning,  and  of  whom  it  might  therefore  be  supposed, 
that  they  possessed  superior  wisdom. 

310.  I  have  sometimes  conversed  respecting  the  Word  with 
angels  ;  when  I  observed,  that  it  is  despised  by  some  on  account 
of  the  simplicity  of  its  style ;  and  that  nothing  whatever  is 
known  respecting  its  internal  sense;  on  which  account  it  is  not 
believed  to  contain  such  exalted  wisdom  concealed  in  its  bosom. 
The  angels  replied,  that  although  the  style  of  the  Word  appears 
simple  in  the  literal  sense,  it  nevertheless  is  of  such  a  nature, 
that  nothing  whatever  can  be  compared  with  it  for  excellence, 
because  that  divine  wisdom  is  concealed  in  it,  not  only  in  the 
meaning  of  every  sentence,  but  in  every  word ;  and  that  that 
wisdom,  in  heaven,  shines  or  gives  light.  They  meant  to  say 
that  it  is  the  light  of  heaven,  because  it  is  Divine  Truth ;  for 
Divine  Truth,  in  heaven,  gives  light.  (See  above,  n.  132.)  They 
said,  also,  that  without  a  Word  of  such  a  nature,  no  degree  oi 
the  light  of  heaven  would  exist  among  the  natives  of  our  earth, 
nor  could  there  be  any  conjunction  between  them  and  heaven ; 
for  it  is  in  proportion  as  the  light  of  heaven  is  present  with 
man  that  such  conjunction  exists,  and  also,  that  revelation  of 
Divine  Truth  is  made  to  him  by  means  of  the  Word.  The  rea 
son  that  man  is  not  aware  that  that  conjunction  is  effected 
through  the  Word's  having  a  spiritual  sense  corresponding  to 
its  natural  sense,  is,  because  the  natives  of  this  earth  have  no 
knowledge  respecting  the  spiritual  thought  and  speech  of  the 
angels,  and  are  not  aware  that  it  differs  from  the  natural  thought 
and  speech  of  men ;  and  without  knowing  this,  it  is  impossible 
to  have  any  knowledge  at  all  respecting  what  the  internal  sense 
of  the  Word  is,  nor,  consequently,  that  such  a  conjunction  is 
capable  of  being  effected  by  means  of  that  sense.  The  angels 
observed,  further,  that  if  man  were  aware  of  the  existence  of 
such  a  sense,  and,  when  reading  the  Word,  were  to  admit  some 
knowledge  of  it  to  influence  his  thoughts,  he  would  enter  into 
interior  wisdom,  and  into  a  still  closer  conjunction  with  heaven; 
because,  by  means  of  that  sense,  he  would  enter  int  ;>  ideas  sim 
ilar  to  those  of  the  angels. 

155 


311  HEAVEN. 


THAT   ALL  THJ    INHABITANTS   OF  HEAVEN   AND   OF  HELL   ARE 
J  fiRIVED  FROM   THE  HUMAN  RACE. 

311.  It  is  11  cerly  unknown  in  the  Christian  world,  that  all 
the  inhabitants  of  heaven  and  of  hell  are  derived  from  the  hu 
man  race ;  for  it  is  imagined,  that  the  angels  were  created  such 
from  the  beginning,  and  that  this  was  the  origin  of  heaven ; 
and  that  the  devil,  or  Satan,  was  an  angel  of  light,  but  that, 
becoming  a  rebel,  he  was  cast  down  with  his  crew ;  and  that 
this  was  the  origin  of  hell.  The  angels  are  exceedingly  aston 
ished  that  such  a  belief  should  exist  in  the  Christian  world ; 
and  still  more,  that  nothing  should  be  known  respecting  heaven, 
although  the  existence  of  heaven  is  a  primary  article  in  the  doc 
trines  of  the  church.  As,  however,  such  ignorance  prevails,  the 
angels  rejoice  in  heart  that  it  has  pleased  the  Lord  now  to  re 
veal  to  mankind  many  particulars  respecting  heaven  and  also 
respecting  hell,  and  by  such  means,  as  far  as  possible,  to  dispel 
the  darkness,  which  is  continually  increasing,  by  reason  that 
the  church  has  come  to  its  end.  They  therefore  desire  me  to 
state  from  their  lips,  that  there  does  not  exist,  in  the  universal 
heaven,  a  single  angel  who  was  created  such  from  the  first,  nor 
any  devil  in  hell  who  was  created  an  angel  of  light  and  after 
wards  cast  down  thither ;  but  that  all  the  inhabitants,  both  of 
heaven  and  of  hell,  are  derived  from  the  human  race ;  the  in 
habitants  of  heaven  consisting  of  those,  who,  when  in  the  world, 
had  lived  in  heavenly  love  and  faith,  and  the  inhabitants  of  hell 
of  those  who  had  lived  in  infernal  love  and  faith :  and  further, 
that  all  hell,  taken  collectively,  is  what  is  called  the  devil  and 
Satan,  the  hell  which  is  at  the  back,*  and  is  inhabited  by  those 
who  are  called  evil  genii,  being  termed  the  devil,  and  the  hell 
which  is  in  front,*  and  is  inhabited  by  those  who  are  called  evil 
spirits,  being  termed  Satan. (l)  The  nature,  respectively,  of 
both  these  hells,  will  be  described  in  the  following  pages.  The 
angels  said,  further,  that  the  Christian  world  has  formed  such  a 
belief  respecting  the  inhabitants  of  heaven  and  hell,  from  cer 
tain  passages  of  the  Word  only  understood  according  to  the  lit 
eral  sense,  and  not  illustrated  and  explained  by  genuine  doc 
trine  drawn  from  the  Word ;  although  the  literal  sense  of  the 
Word,  when  riot  viewed  by  the  light  of  genuine  doctrine,  draws 

(')  that  the  hella  taken  together,  or  the  infernals,  taken  together,  are  called  the 
devil  and  Satan,  n.  694.  That  those  who  have  been  devils  in  the  world,  become  devils 
after  death,  n.  968. 

*  Here  the  Author  is  to  be  understood  as  speaking  of  the  situation  of  tilings  and 
places  as  they  appear  to  the  spectator  in  the  spiritual  world,  and  which  always  have 
the  same  aspect  with  respect  to  his  body,  as  to  right  and  left,  behind  and  before,  above 
and.  beneath,  &c.,  wheresoever  he  is,  or  which  way  soever  he  turns  see  before,  nn. 
128,  124.— #. 

156 


HEAVEN.  311,  312 

the  mind  aside  into  various  opinions,  which  circumstance  gives 
birth  to  ignorance,  heresies,  and  errors.(a) 

312.  Another  reason  for  the  existence  of  this  belief  among  the 
members  of  the  church  may  also  be  mentioned ;  which  is  this : 
that  they  believe  that  no  man  will  be  admitted  into  either  heav 
en  or  hell  till  the  time  of  the  last  judgment ;  respecting  which 
they  have  imbibed  the  opinion,  that  all  visible  objects  will  then 
perish,  and  be  replaced  by  new  ones ;  and  that  the  soul  will  then 
return  into  its  body,  by  virtue  of  which  reunion,  man  will  then 
live  again  as  a  man.  This  belief  implies  the  other  respecting 
angels  created  such  from  the  beginning :  for  it  cannot  be  believed 
that  the  inhabitants  of  heaven  and  of  hell  are  all  derived  from 
the  human  race,  while  it  is  imagined  that  no  man  will  be  ad 
mitted  into  either  till  the  end  of  the  world.  But  that  men  might 
be  convinced  that  such  is  not  the  fact,  it  has  been  granted  me  to 
enjoy  the  society  of  angels,  and  also  to  converse  with  the  inhab 
itants  of  hell.  This  privilege  I  have  now  enjoyed  for  many  years, 
sometimes  from  morning  to  evening  without  cessation;  and  I 
have  thus  received  information  respecting  both  heaven  and  hell. 
This  also  has  been  granted  me,  in  order  that  the  members  of  the 
church  might  no 'longer  adhere  to  their  erroneous  belief  respect 
ing  the  resurrection  at  the  period  of  the  last  judgment,  and  the 
state  of  the  soul  in  the  mean  time ;  as  also,  respecting  angels  and 
the  devil.  This  faith,  being  a  belief  of  what  is  false,  involves  the 
mind  in  darkness,  and,  with  persons  who  think  on  those  subjects 
from  self-intelligence,  occasions  doubt,  and,  finally,  denial.  For 
they  say  in  their  heart,  how  can  the  visible  heavens,  with  such 
myriads  of  stars,  and  the  sun  and  moon,  be  destroyed  and  dissi 
pated?  And  how  can  the  stars,  which  are  larger  than  the  earth, 
then  fall  from  heaven  upon  it  ?  And  how  can  our  bodies,  though 
eaten  by  worms,  consumed  by  putrefaction,  and  dispersed  to  all 
the  winds,  be  gathered  together  again,  to  be  reunited  with  their 
souls  ?  Where  is  the  soul  in  the  mean  time  ?  and  what  sort  of 
thing  can  it  be,  wrhen  without  the  senses  winch  it  had  in  the 
body?  With  many  similar  questions,  the  points  referred  to  in 
which,  being  incomprehensible,  cannot  be  objects  of  belief,  and, 
with  many,  destroy  all  belief  in  the  life  of  the  soul  after  death, 
and  respecting  heaven  and  hell,  and,  together  with  these,  respect 
ing  the  other  points  which  belong  to  the  faith  of  the  church.  That 
they  have  had  this  destructive  effect,  is  evident  from  those  who 

(a)  That  the  doctrine  of  the  church  must  be  derived  from  the  Word,  nn.  8464,  5402, 
5432, 10,763, 10,764.  That  the  Word  without  doctrine  is  not  understood,  nn.  9025,  9409, 
9424,  9430,  10,324,  10,431,  10,582.  That  true  doctrine  is  a  lamp  to  those  who  read  tho 
Word,  n.  10,400.  That  genuine  doctrine  must  be  had  from  those  who  are  in  illustration 
from  the  Lord,  nn.  251U,  2516,  2519,  9424,  10,105.  That  those  who  abide  in  the  sense 
of  the  letter,  without  doctrine,  never  attain  any  understanding  respecting  divine  truths, 
nn.  9409,  94o.O, 10,582.  And  that  they  are  led  away  into  many  errors,  n.  10,431.  What 
is  the  difference  between  those  who  teach  and  learn  from  the  doctrine  of  the  church 
derived  from  the  Word,  and  those  who  teach  and  learn  from  the  literal  sense  alou-j, 
n.  fJO£<, 

157 


312 


HEAVEN. 


say,  Wh:>  has  ever  come  to  us  from  heaven,  and  assured  us  of  its 
existence  ?  What  is  hell  ?  is  there  such  a  place  ?  What  can  it 
be,  for  a  man  to  be  tormented  in  fire  forever  ?  What  is  the  day 
of  judgment  ?  has  it  not  been  expected  for  ages  past,  and  has  not 
arrived  yet  ?  With  similar  observations,  implying  denial  of  the 
whole.  Lest,  therefore,  those  who  think  in  this  manner,  as  is 
customary  with  many  who  possess  much  worldly  wisdom,  and 
on  that  ground  are  accounted  men  of  erudition  and  learning, 
should  any  longer  disturb  and  seduce  the  simple  in  faith  and 
heart,  and  induce  infernal  darkness  with  respect  to  God,  heaven, 
eternal  life,  and  other  subjects  which  depend  on  these,  my  inte 
riors,  which  are  of  the  spirit,  have  been  opened  by  the  Lord,  and 
it  has  thus  been  given  me  to  converse  with  all  that  ever  I  knew 
while  they  lived  in  the  body,  after  their  decease.  With  some  of 
these  I  conversed  for  several  days,  with  others  for  months,  and 
with  others  for  a  year.  I  have  also  conversed  with  such  multi 
tudes  of  other  deceased  persons,  that  I  should  underrate  their 
number  were  I  to  reckon  them  at  a  hundred  thousand ;  of  whom 
many  were  in  the  heavens,  and  many  in  the  hells.  I  have  con 
versed,  too,  with  some,  two  days  after  their  decease ;  whom  I 
told,  that  their  friends  were  now  preparing  for 'their  funeral,  and 
for  the  burial  of  their  remains.  They  replied,  that  their  friends 
did  well  to  put  out  of  the  way  what  had  served  them  for  a  body 
and  its  functions  in  the  world ;  and  they  wished  me  to  say,  that 
they  were  not  dead,  but  alive,  being  now  as  really  men  as  before, 
having  only  migrated  from  one  world  into  another;  and  that  they 
were  not  conscious  of  having  lost  any  thing,  because  they  were 
living  in  a  body,  possessing  the  faculties  of  sense,  the  same  as 
before,  and  were  also  in  the  enjoyment  of  understanding  and 
will,  as  before ;  and  that  they  had  thoughts  and  affections, 
sensations  and  desires,  similar  to  what  they  had  in  the  world. 
Many  of  the  newly  deceased,  when  they  see  that  they  are  living 
as  men,  as  before,  and  are  in  a  similar  state  (for  the  first  state 
of  every  one's  life  after  death  is  such  as  he  was  in  while  in  the 
world ;  but  this  is  gradually  changed  with  him,  either  into 
heaven  or  into  hell),  are  affected  with  new  joy  at  finding  them 
selves  alive,  and  declare  that  they  could  not  have  believed  it : 
but  they  wonder  exceedingly  that  they  should  have  been  in  such 
ignorance  and  blindness  respecting  the  state  of  their  life  after 
death ;  and  still  more,  that  the  same  should  possess  the  mem 
bers  of  the  church,  who,  above  all  others  in  the  whole  terrestrial 
globe,  might  be  in  the  possession  of  light  on  those  subjects.(3) 

(»)  That  in  Christendom,  at  this  day,  few  helieve  that  man  rises  again  immediately 
after  death,  Preface  to  chan.  xvi.  Gen.,  and  nn.  4622, 10,758 ;  but  that  he  shall  rise  again 
at  the  day  of  the  last  judgment,  when  the  visible  world  will  perish,  n.  10,595.  The 
reason  why  it  is  so  believed,  nn.  10,595,  10,758.  That,  nevertheless,  man  rises  again 
immediately  after  death,  and  that  then  he  is  a  man  in  every  respect,  nn.  4527,  5006, 
5078,  8939,  8991,  10,594,  10,"58.  That  the  soul  which  lives  after  death  is  the  spirit  of 
man,  which,  in  man,  whilo  in  the  world,  is  the  man  himself,  and  which,  in  the  other 

158 


HEAVEN.  313,  314 

They  then  first  discovered  the  cause  of  such  blindness  and  igno 
rance  ;  which  is,  that  external  things,  which  are  such  as  relate 
to  the  world  and  the  body,  have  possessed  and  filled  men's  minda 
to  such  a  degree,  that  they  cannot  be  elevated  into  the  light  of 
heaven,  and  view  the  things  belonging  to  the  church  farther  than 
as  matters  of  doctrine ;  for  when  corporeal  and  worldly  things 
are  so  loved  as  they  are  at  the  present  day,  mere  darkness  flows 
from  them  into  the  mind,  as  soon  as  any  one  advances  a  step 
beyond  what  he  has  learned  from  doctrine. 

313.  Great  numbers  of  the  learned  men  who  come  from  the 
Christian  world,  when  they  see  themselves,  after  their  decease, 
possessed  of  a  body,  clothed  with  garments,  and  dwelling  in 
nouses,  as  when  they  were  in  the  world,  are  seized  with  amaze 
ment;  and  when  they  recall  to  mind  what  they  had  thought 
respecting  the  life  after  death,  respecting  the  soul,  respecting 
spirits,  and  respecting  heaven  and  hell,  they  feel  ashamed,  and 
confess  that  they  had  thought  foolishly,  and  that  the  thoughts  of 
those  who  held  their  faith,  in  simplicity  were  much  wiser  than 
theirs.  The  state  of  the  learned  who  had  confirmed  themselves 
in  such  notions,  and  who  had  ascribed  every  thing  to  nature, 
was  investigated;  and  it  was  ascertained,  that  their  interiors 
were  completely  closed,  and  only  their  exteriors  open,  so  that 
they  had  not  looked  to  heaven,  but  to  the  world,  and  thus,  also, 
to  hell.  For  so  far  as  a  person's  interiors  are  open,  he  looks  to 
heaven  ;  but  so  far  as  they  are  closed,  and  only  his  exteriors  are 
open,  he  looks  to  hell ;  for  man's  interiors  are  formed  for  the  re 
ception  of  all  things  belonging  to  heaven,  and  his  exteriors  for 
the  reception  of  all  things  ^belonging  to  the  world;  and  those 
who  receive  the  world,  and  not  heaven  at  the  same  time,  receive 
hell.(4) 

314:.  That  the  inhabitants  of  heaven  are  derived  from  the  hu 
man  race,  may  also  be  evident  from  the  fact,  that  the  minds  of 
angels  and  those  of  men  are  similar  to  each  other.  Both  enjoy 
the  faculty  of  understanding,  perceiving,  and  willing :  both  are 
formed  for  the  reception  of  heaven.  For  the  human  mind  is  ca 
pable  of  wisdom  equally  with  the  angelic  mind  ;  but  the  reason 
that  it  does  not  enjoy  wisdom  in  an  equal  degree  in  the  world, 
is,  because  man  is  then  invested  with  a  terrestrial  body,  in  which 
his  spiritual  mind  thinks  in  a  natural  manner :  whereas,  when  it 
is  released  from- its  connection  with  that  body,  it  no  longer  thinks 
in  a  natural  but  in  a  spiritual  manner ;  and  when  it  thinks  spir- 

lifo,  is  in  a  perfect  human  form,  nn.  322,  1880,  1881,  3633,  4622,  4735,  5883.  6054,  6605, 
6626,  7021,  10,594;  from  experience,  nn.  4527,  5006,  8939;  from  the  Word,  u.  10,597. 
What  is  meant  by  the  dead  seen  in  the  holy  city,  Matt,  xxvii.  53,  n.  9229.  In  what 
manner  man  is  raised  from  the  dead,  from  experience,  nn.  168 — 189.  Concerning1  his 
state  after  resurrection,  nn.  317,  318,  319,  2119,  5079, 10,596.  False  opinions  concerning 
the  soul  and  its  resurrection,  nn.  444,  445,  4527,  4622,  4658. 

(4)  That  in  man  the  spiritual  and  the  natural  world  are  conjoined,  n.  6057.  That  th« 
internal  of  man  is  formed  after  the  image  of  heaven,  but  the  external  after  the  irnag* 
of  the  world,  nn.  3628,  4523,  4524,  6057,  6314,  9706,  10,156, 10,472. 

159 


315—317  HEAVEN. 

itually,  it  embraces  things  incomprehensible  and  ineffable  to  the 
natural  man,  and  thus  enjoys  the  same  wisdom  as  an  angel. 
From  these  observations  it  may  be  seen,  that  the  internal  of 
man,  which  is  called  his  spirit,  is,  in  its  es.sence,  an  angel(5) 
(see  above,  n.  57) ;  and,  when  released  from  the  terrestrial  body, 
is  in  the  human  form,  equally  with  an  angel.  (That  an  angel  is 
in  a  perfect  human  form,  may  be  seen  above  nn.  73 — 77).  But 
when  a  man's  internal  is  not  open  above,  but  only  below,  it  is 
still,  after  its  separation  from  the  body,  in  a  human  form,  but  in 
such  as  is  direful  and  diabolical ;  for  it  is  unable  to  look  upwards 
to  heaven,  but  only  downwards  to  hell. 

315.  He  who  is  instructed  in  the  nature  of  Divine  Order,  may 
also  understand,  that  man  was  created  to  become  an  angel :  for 
in  him  is  placed  the  ultimate  of  order  (see  above,  n.  30-1),  in 
which  may  be  formed  a  subject  of  heavenly  and  angelic  wisdom, 
that  may  afterwards  be  renewed  and  multiplied.     Divine  Order 
never  stops  mid-way,  and  there  forms  a  being  without  its  ulti 
mate  ;  for  it  is  not,  there,  in  its  fulness  and  perfection :  but  it 
goes  on  to  the  ultimate,  and  when  it  has  arrived  there,  it  com 
mences  the  work  of  formation.     It  also,  by  means  there  brought 
together,  renews  itself,  and  goes  on  to  further  productions ;  which 
it  accomplishes  by  the  way  of  procreation.    In  the  ultimate,  con 
sequently,  is  the  seminary  of  heaven. 

316.  the  reason  that  the  Lord  rose  again,  not  only  as  to  His 
spirit,  but  also  as  to  His  body,  was,  because,  while  He  was  in 
the  world,  He  glorified  the  whole  of  His  Humanity, — that  is, 
made  it  Divine.     For  His  soul,  which  He  had  from  the  Father, 
was  the  Essential  Divinity;  and  His  body  was  made  the  likeness 
of  His  soul,  that  is,  of  the  Father ;  consequently,  Divine,  also. 
Hence  it  was,  that  He,  differently  from  any  man,  rose  again  as 
to  both.(6)     This,  also,  He  made  manifest  to  the  disciples,  who 
imagined,  when  they  beheld  Him,  that  they  saw  a  spirit,  bv 
saying,  "Behold  my  hands  and  my  feet,  that  it  is  I  myself : 
handle  M<\  ar\d  see :  for  a  spirit  hath  not  flesh  and  hones,  as  ye 
see  Me  nave"  (Luke  xxiv.  37,  39) :  by  which  he  indicated,  that 
he  was  not  only  a  Man  as  to  His  spirit,  but  as  to  His  body  also. 

317.  In  order  that  it  might  be  known  that  man  lives  after 
death,  and  goes  either  to  heaven  or  to  hell  according  to  his  life 
in  the  world,  many  things  have  been  discovered  to  me  respect 
ing  the  state  of  man  after  death.     These  will  be  delivered,  in 
order,  in  the  following  pages,  when  we  treat  of  the  World  of 
Spirits. 

(5)  That  there  are  as  many  degrees  of  life  in  man,  as  there  are  heavens,  and  that  they 
are  opened  in  man  after  death  according  to  his  life,  nn.  8747,  9594.  That  heaven  is  in 
man,  n.  3884.  That  men  who  live  a  life  of  love  and  charity  have  in  them  angelic 
wisdom,  which  at  the  time,  is  hidden,  but  that  they  come  into  it  after  death,  n.  2494. 
That  a  man  who  receives  the  good  of  love  and  of  faith  from  the  Lord,  is  called,  in  the 
Word,  an  angel,  n.  10,528. 

(•)  That  man  rises  again  only  as  to  his  spirit,  nn.  10,593, 10,594.  That  the  Lord  alone 
rose  again  as  to  the  body  also,  nn.  1729,  2083,  5078,  10,825. 

1.60 


HEAVEN.  318,  319 


OF  THE  STATE,  IN  HEAVEN,  OF  THE  GENTILES,  OR  NATIVES  OF 
COUNTRIES  NOT  WITHIN  THE  LIMITS  OF  THE  CHURCH. 

318.  It  is  a  common  opinion,  that  persons  who  are  born  out  of 
the  limits  of  the  church,  and  who  are  called  Gentiles  or  Heathens, 
cannot  be  saved,  because  they  do  not  possess  the  Word,  and  thus 
are  ignorant  of  the  Lord ;  and  it  is  certain  that,  without  the 
Lord,  there  can  be  no  salvation.    Nevertheless,  that  salvation  is 
open  to  these  also,  is  a  truth  which  might  be  inferred  from  these 
considerations  alone  :  That  the  Lord's  mercy  is  universal,  or  ex 
tends  to  every  individual ;  that  they  are  born  men,  as  really  as 
those  who  are  born  within  the  church,  who  are  but  few  in  com 
parison;  and  that  their  being  ignorant  of  the  Lord  is  by  no  fault 
of  their  own.     Every  person  who  thinks  from  a  rational  faculty 
in  any  degree  enlightened,  may  see  clearly,  that  no  man  can  be 
born  designedly  for  hell ;  since  the  Lord  is  Love  itself,  and  His 
Love  consists  in  desiring  the  salvation  of  all.     On  this  account 
He  provides,  that  all  should  be  attached  to  some  religion,  and 
should  possess,  by  means  of  it,  the  acknowledgment  of  a  Divine 
Being,  and  interior  life ;  since  to  live  according  to  a  religious 
belief  is  to  live  interiorly ;  for  a  man  then  has  respect  to  a  Divine 
Being,  and  so  far  as  he  does  this,  he  does  not  look  to  the  world, 
but  removes  himself  from  the  world,  consequently,  from  the  life 
of  the  world,  which  is  exterior  life^1) 

319.  That  Gentiles  are  saved  as  well  as  Christians,  may  be 
known  to  those  who  are  aware  what  it  is  that  constitutes  heaven 
with  man ;  for  heaven  is  in  man,  and  those  who  have  heaven  in 
themselves,  go  to  heaven  after  death.     It  is  heaven  in  man  to 
acknowledge  a  Divine  Being,  and  to  be  led  by  Him.     The  first 
and  chief  essential  of  all  religion  consists  in  acknowledging  a 
Divine  Being:  and  a  religion  which  does  not  include  this  ac 
knowledgment,  is  no  religion  at  all.    The  precepts,  also,  of  every 
religion  have  respect  to  worship,  or  teach  how  the  Divine  Being 
is  to  be  worshipped,  in  order  to  render  man  acceptable  to  Him : 
and  when  this  is  implanted  in  a  man's  mind,  or  in  proportion  as 
it  is  an  object  of  his  will  or  of  his  love,  he  is  led  by  the  Lord. 
It  is  known  that  the  Gentiles  live  a  moral  life  as  well  as  Chris- 

(')  That  the  Gentiles  are  saved,  equally  with  Christians,  nn.  932,  1032,  1059,  2284, 
2589,  2590,  3778,  4190,  4197.  Of  the  lot  of  the  Gentiles  and  people  who  are  out  of  the 
limits  of  the  church  in  the  other  life,  nn.  2589—2604.  That  the  church  is  specifically 
whore  the  Word  exists,  by  which  the  Lord  is  known,  nn.  3857,  10,761.  Nevertheless, 
that  those  who  are  born  where  the  Word  exists,  and  where,  by  means  of  it,  the  Lord 
is  known,  are  not  011  that  account  of  the  church,  but  those  who  live  a  life  of  charity 
and  of  faith,  nn.  6637,  10,143,  10,153,  10,578,  10,645,  10,829.  That  the  church  of  the 
Lord  exists  with  all  in  the  universe  who  live  in  good  according  to  their  religious  prin 
ciples,  and  acknowledge  the  Divine  Being;  and  that  they  are  accepted  of  the  Lord, 
and  go  to  heaven,  nn.  2589—2604,  2861,  28(3,  8263,  4190,  4197,  6700,  9256. 

11  161 


319,  320  HEAVEN. 

tians,  and  many  of  them  better.  Men  live  a  moral  life,  either 
from  regard  to  the  Divine  Being,  or  from  regard  to  the  opinion 
of  the  people  in  the  world ;  and  when  a  moral  life  is  practised 
out  of  regard  to  the  Divine  Being,  it  is  a  spiritual  life.  Both 
appear  alike  in  their  outward  form,  but  in  their  inward  they  are 
completely  different :  the  one  saves  a  man,  but  the  other  does 
not ;  for  he  that  lives  a  moral  life  out  of  regard  to  the  Divine 
Being,  is  led  by  Him ;  but  he  who  does  so  from  regard  to  the 
opinion  of  people  in  the  world,  is  led  by  himself. 

But  this  shall  be  illustrated  by  an  example.  A  person  who 
abstains  from  doing  injury  to  his  neighbor,  because,  to  do  so, 
would  be  contrary  to  religion,  consequently,  contrary  to  the  wili 
of  the  Divine  Being,  practises  such  abstinence  from  a  spiritual 
ground :  whereas  a  person  who  merely  abstains  from  doing  in 
jury  to  another  out  of  fear  of  the  law,  of  the  loss  of  reputation, 
nonor,  or  gain,  thus  out  of  regard  to  self  and  the  world,  only 
practises  such  abstinence  from  a  natural  ground,  and  is  led  by 
nimself.  The  life  of  this  person  is  natural  in  its  quality ;  but 
that  of  the  former  is  spiritual.  The  man  whose  moral  life  is  ol 
a  spiritual  quality,  has  in  himself  heaven :  but  the  man  whose 
moral  life  is  only  of  a  natural  quality,  has  not.  The  reason  is, 
because  heaven  enters  by  influx  from  above,  and  opens  man's 
interiors,  and  then,  through  his  interiors,  flows  into  his  exteriors ; 
whereas  the  world  enters  by  influx  from  below,  and  opens  man's 
exteriors,  but  not  his  interiors :  for  there  cannot  be  any  influx 
from  the  natural  world  into  the  spiritual,  but  only  from  the 
spiritual  world  into  the  natural ;  and  consequently,  if,  when  the 
world  flows  into  the  exteriors,  heaven  is  not  received  at  the  same 
time,  the  interiors  are  closed.  From  these  observations  may  be 
seen,  who  the  persons  are  that  receive  heaven  in  themselves,  and 
who  they  are  that  do  not.  Heaven,  however,  in  one  person,  is 
not  the  same  in  quality  as  it  is  in  another.  It  differs  in  every  one 
according  to  his  affection  of  good,  and  of  truth  thence  derived. 
All  who  cherish  the  affection  of  good  out  of  regard  to  the  Divine 
Being,  love  Divine  Truth ;  for  good  and  truth  mutually  love  each 
other,  and  desire  to  be  in  conjunction^2)  on  which  account  the 
Gentiles,  although  they  are  not  possessed  of  genuine  truths  while 
in  the  world,  receive  them  in  the  other  life,  by  virtue  of  the  love 
in  which  they  are  grounded. 

320.  There  was  a  certain  spirit  from  among  the  Gentiles,  who, 
when  in  the  world,  had  lived  in  the  good  of  charity  according  to 
his  religious  persuasion,  who  happened  to  hear  some  Christian 
spirits  disputing  about  points  of  belief:  for  spirits  reason  with 
one  another  much  more  fully  and  acutely  than  men  do,  especially 

(")  That  between  good  and  truth  there  is  the  resemblance  of  marriage,  nn.  1904,  2173, 
2508.  That  in  good  and  truth  there  is  a  perpetual  tendency  to  conjunction,  and  that 
good  desires  truth,  and  to  be  cor  joined  with  it,  nn.  9206,  9207,  9495.  In  what  mannei 
the  conjunction  of  good  and  truth*  is  effected,  and  in  whom,  nn.  8834,  3843,  4096,  4097 
4301,  4345,  4353,  4364,  4368,  5365,  7628—7627,  9258. 

162 


HEAVEN.  321,  322 

on  subjects  relating  to  good  and  truth.  He  much  wondered  at 
their  contending  so  about  them,  observing,  that  he  did  not  like 
to  hear  such  disputes,  for  they  were  reasoning  from  appearances 
and  fallacies.  He  instructed  them  by  saying,  If  I  am  a  good 
man,  I  am  able  to  determine  what  sentiments  are  true  from  good 
itself:  and  such  truths  as  I  am  not  acquainted  with,  I  have  a 
capacity  for  receiving. 

321.  I  have  been  instructed,  by  many  examples,  that  the  Gen 
tiles  who  have  passed  a  moral  life,  have  lived  in  obedience  and 
subordination,  and  in  mutual  charity  according  to  their  religious 
persuasion,  and  who  thence  have  acquired  some  degree  of  con 
science,  are  accepted  in  the  other  life,  and  are  there  instructed 
by  the  ange:s,  with  sedulous  care,  in  the  goods  and  truths  of 
faith :  and  that,  while  under  instruction,  they  behave  themselves 
modestly,  intelligently,  and  wisely,  and  easily  receive  truths,  and 
have  them  incorporated  in  their  minds :  for  they  have  not  formed 
for  themselves  any  principles  of  falsity  opposed  to  the  truths  of 
faith,  which  would  need  to  be  first  removed ;  much  less,  any 
scandalous  notions  against  the  Lord,  as  many  Christians  have, 
who  cherish  no  other  idea  of  Him  than  that  of  a  common  man. 
Not  so  the  Gentiles ;  for  when  they  hear  that  God  was  made 
man,  and  thus  was  manifested  in  the  world,  they  immediately 
acknowledge  it,  and  adore  the  Lord,  observing,  that  God  as 
suredly  had  manifested  Himself,  because  He  is   the  God  of 
heaven  and  earth,  and  the  human  race  is  His  work.(3)     It  is, 
indeed,  a  divine  truth,  that  without  the  Lord  there  can  be  no 
salvation  :  but  the  way  in  which  that  truth  is  to  be  understood, 
is  this :  that  there  can  be  no  salvation  except  from  the  Lord. 
There  are,  in  the  universe,  numerous  earths,  and  all  full  of  in 
habitants  :  scarcely  any  of  them  know  that  the  Lord  assumed 
Humanity  in  our  planet;  but  nevertheless,  as  they  adore  the 
Divine  Being  under  a  Human  Form,  they  are  accepted  and  led 
by  the  Lord.     (On  which  subject,  see  the  little  work,  On  the 
Earths  in  the,  Universe.} 

322.  Among  Gentiles,  as  among  Christians,  there  are  both 
wise  and  simple;  and  that  I  might  be  made  acquainted  with 
the  character  of  both,  it  was  granted  me  to  converse  with  both, 
sometimes  for  hours  and  days  together.     There  are,  however, 
no  such  wise  men  at  the  present  day  as  existed  in  ancient  times, 

(8)  The  difference  between  the  good  in  which  the  Gentiles  are  principled,  and  that 
in  which  Christians  are  principled,'  nn.  4189,  4197.  Of  the  truths  appertaining  to  the 
Gentiles,  nn.  ••Vjf>;3.  8778,  4190.  That  the  interiors  cannot  be  so  closed  with  the  Gentiles, 
«8  with  Christians,  n.  9256.  That  neither  can  so  thick  a  cloud  exist  with  the  Gentiles, 
who  live  acco-litig  to  their  religious  principles  in  mutual  charity,  as  with  the  Christians 
who  live  in  no  charity,  the  reasons,  nn.  1059,  9256.  That  the  Gentiles  cannot  profane 
the  holy  things  of  the  church  like  Christians,  because  they  are  not  acquainted  with 
them,  nn.  13'27,  lo2-«,  2051.  That  they  are  afraid  of  Christians  on  account  of  their  lives, 
nn.  2596,  2597.  That  those  who  have  lived  well,  according  to  their  religious  principles, 
we  instructed  bv  the  angels,  and  easily  receive  the  truths  of  faith,  and  acknowledge 
the  Lord,  un.  2049,  2595,  2598,  2600,  2601,  2603,  2861,  286-'},  3263. 

163 


322,  323  HEAVEN. 

more  particularly  in  the  Ancient  Church,  which  extended  over 
a  great  part  of  the  Asiatic  world,  whence  religion  emanated, 
and  was  diffused  through  many  Gentile  nations.  That  I  might 
know  of  what  quality  they  were,  it  was  granted  me  to  converse 
with  some  of  them  familiarly. 

I  found  myself  in  company  with  a  person,  who  had  formerly 
been  one  of  those,  who  possessed  superior  wisdom,  and  was  also, 
on  that  account,  known  in  the  literary  world.  I  conversed  with 
him  on  various  subjects;  and  it  was  given  me  to  believe  that 
he  was  Cicero.  As  I  knew  that  he  had  been  a  wise  man,  my 
discourse  with  him  was  respecting  wisdom,  intelligence,  order, 
the  Word,  and  finally,  the  Lord.  Respecting  wisdom,  he  ob 
served,  that  there  is  no  wisdom,  but  such  as  relates  to  life ;  and 
that  nothing  else  can  deserve  the  name.  Respecting  intelli 
gence,  that  it  proceeds  from  the  former.  Respecting  order, 
that  it  comes  from  the  Supreme  God ;  and  that  to  live  in  that 
order,  is  to  be  wise  and  intelligent.  As  to  the  Word,  when  I 
read  to  him  a  passage  from  the  prophets,  he  was  very  much  de 
lighted,  especially  on  finding  that  every  individual  name  and 
word  signified  interior  things ;  and  he  was  exceedingly  surprised, 
that  the  learned  of  the  present  day  should  not  take  pleasure  in 
such  a  study.  I  manifestly  perceived  that  the  interiors  of  his 
thought  or  mind  were  open.  He  said  that  he  could  not  attend 
longer,  because  he  had  a  perception  of  something  more  holy 
than  he  could  bear, — so  interiorly  was  he  affected.  Our  conver 
sation  at  length  turned  on  the  subject  of  the  Lord  ;  when  I  re 
marked,  that  he  was  born  a  man,  but  was  conceived  of  God : 
that  he  put  off  the  maternal  humanity  and  put  on  the  Divine 
Humanity ;  and  that  it  is  He  who  governs  the  universe.  To 
these  observations  he  replied,  that  he  knew  many  things  respect 
ing  the  Lord,  and  that  he  apprehended,  in  his  own  way,  that, 
if  the  human  race  was  to  be  saved,  it  was  impossible  but  that 
what  I  had  stated  must  be  the  truth.  Certain  wicked  Chris 
tians,  however,  injected  various  scandalous  suggestions  ;  but  to 
these  he  paid  no  attention,  observing,  that  their  conduct  was 
not  to  be  wondered  at,  since,  in  the  life  of  the  body,  they  had 
imbibed  unbecoming  notions  on  those  subjects,  and  that,  before 
these  were  removed,  they  could  not  admit  the  considerations 
which  confirm  the  truth,  as  those  can  who  are  ignorant  of  it 
altogether. 

323.  It  has  also  been  granted  me  to  converse  with  some  others 
who  lived  in  ancient  times,  and  who  then  belonged  to  the  class 
of  those  *vho  were  eminent  for  wisdom.  They  at  first  ap 
peared  in  front  at  some  distance.  From  that  station  they 
were  able  to  perceive  the  interiors  of  my  thoughts,  and  thus 
fully  to  discern  many  things  belonging  to  them ;  and  from 
one  idea  of  thought  they  were  able  to  discern  the  whole  series 
to  which  it  belonged,  and  to  fill  it  with  delightful  conceptions 
164 


HEAVEN.  323,  324 

of  wisdom,  combined  with  beautiful  representations.  I  thence 
perceived,  that  they  were  of  the  class  of  such  as  were  eminent 
for  wisdom ;  and  I  was  told,  that  they  were  some  of  the  ancients. 
They  then  drew  nearer;  and  on  my  reading  a  passage  of  the 
"Word,  they  were  exceedingly  delighted.  The  nature  of  their 
delight  and  pleasure  was  perceived  by  me,  and  it  chiefly  arose 
from  the  circumstance,  that  all  they  heard  from  the  Word,  even 
to  the  most  minute  particular,  was  representative  and  significa 
tive  of  things  celestial  and  spiritual.  They  stated,  that  in  their 
days,  when  they  lived  in  the  world,  their  mode  of  thinking  and 
speaking,  and  of  writing,  also,  was  of  this  kind,  and  that  to  ren 
der  it  such  was  the  aim  of  their  wisdom. 

324.  But  as  to  the  Gentiles  of  the  present  day,  they  are  not 
of  this  wise  character,  but  many  of  them  are  simple-hearted  per 
sons.  Such  of  them,  however,  as  have  lived  in  mutual  charity 
receive  wisdom  in  the  other  life ;  respecting  whom  it  may  be 
proper  to  mention  one  or  two  instances. 

Once  when  I  was  reading  chapters  xvii.  and  xviii.  of  Judges, 
respecting  Micah,  whose  graven  image,  teraphim,  and  Levite, 
were  taken  from  him  by  the  sons  of  Dan,  there  was  present  a 
spirit  from  among  the  G-entiles,  who,  when  he  lived  in  the  body, 
had  worshipped  a  graven  image.  On  listening  attentively  to 
the  relation  of  what  was  done  to  Micah,  and  of  the  grief  that  he 
felt  for  the  loss  of  his  graven  image,  he,  also,  was  seized  with 
grief,  and  was  affected  by  it  to  such  a  degree,  that  he  scarcely 
knew,  through  the  interior  pain  that  he  experienced,  what  he 
was  thinking  of.  His  grief  was  perceived  by  me ;  and  it  was 
perceived  at  the  same  time,  that  there  was  innocence  in  all  his 
affections.  Some  Christian  spirits  were  present,  who  observed 
the  transaction,  and  wondered  that  the  worshipper  of  a  graven 
image  could  be  moved  with  so  great  an  affection  of  compassion 
and  innocence.  Certain  good  spirits  afterwards  entered  into 
conversation  with  him ;  who  remarked,  that  a  graven  image 
ought  not  to  be  worshipped,  and  that,  as  a  human  being,  he  was 
able  to  understand  that  such  is  the  truth ;  but  that,  independ 
ently  of  his  graven  image,  he  ought  to  think  of  God  the  Creator 
and  Governor  of  the  universe,  including  both  heaven  and  earth  ; 
and  that  that  God  is  the  Lord.  When  this  was  said  to  him,  I 
was  enabled  to  perceive  the  interior  affection  of  his  adoration, 
which  was  communicated  to  me,  and  was  of  a  far  more  holy 
character  than  prevails  among  Christians.  It  may  hence  be 
evident,  that  the  Gentiles  enter  heaven  far  more  easily  than  the 
Christians  of  the  present  day  :  according  to  these  words  of  the 
Lord  in  Luke  :  "And  they  shall  come  from  the  east  and  from 
the  west,  and  from  the  north  and  from  the  south,  and  shall  lit 
down  in  the  kingdom  of  God :  and,  behold,  there  are  last  who 
shall  be  first,  and  there  are  first  who  shall  be  last" — (Ch.  xiii. 
29,  30.)  For  in  the  state  in  which  he  then  was,  he  was  in  a 

165 


324,  325  HEAVEW. 

capacity  for  imbibing  all  the  doctrines  of  faith,  and  for  receiv 
ing  them  with  interior  affection :  he  possessed  the  compassion 
which  is  an  attribute  of  love,  and  in  his  ignorance  was  included 
innocence ;  and  where  these  are  present,  all  the  doctrines  of 
faith  are  received  as  if  spontaneously,  and  their  reception  is  ac 
companied  with  joy.  He  was  afterwards  admitted  among  the 
angels. 

325.  One  morning  there  was  heard  at  a  distance  a  certain 
company  singing  in  concert,  and  from  the  attendant  representa 
tions  it  was  made  known  to  me  that  they  consisted  of  natives  of 
China ;  for  they  presented  the  figure  of  a  he-goat  clothed  with 
wool,  and  of  a  cake  made  of  millet,  and  an  ebony  spoon,  to 
gether  with  the  idea  of  a  floating  city.  They  expressed  a  desire 
to  come  nearer  to  me ;  and  when  they  did  so,  they  said  that 
they  wished  to  be  with  me  alone,  that  they  might  unbosom  their 
thoughts.  But  they  were  told  that  they  were  not  alone,  and 
that  others  were  present  who  were  displeased  at  their  wishing 
to  be  alone,  although  they  were  strangers.  On  perceiving  their 
displeasure,  they  began  to  consider,  whether  they  had  trespassed 
against  their  neighbor,  and  whether  they  had  claimed  any 
thing  for  themselves  which  was  the  property  of  others  (for  all 
thoughts  in  the  other  life  are  communicated  to  those  around). 
It  was  given  me  to  perceive  the  agitation  of  their  minds  :  it  in 
cluded  an  acknowledgment  that  they  might  possibly  have  done 
them  injury,  with  shame  on  that  account,  combined  with  a  mix 
ture  of  other  commendable  affections ;  whence  it  was  known 
that  they  were  possessed  of  charity.  I  soon  afterwards  entered 
into  conversation  with  them,  and  at  last  spoke  with  them  re 
specting  the  Lord.  When  I  called  him  Christ,  I  perceived 
in  them  a  degree  of  repugnance ;  but  the  reason  of  this  was 
discovered,  and  it  was  found  that  they  had  brought  it  with 
them  out  of  the  world,  because  they  knew  that  Christians  led 
worse  lives  than  they  did,  and  that  they  were  void  of  charity. 
But  when  I  simply  called  him  the  Lord,  they  exhibited  an  in 
terior  emotion.  They  were  afterwards  informed  by  angels,  that 
the  Christian  doctrine  insists  on  love  and  charity  more  than  any 
other  in  the  world;  but  that  those  who  live  according  to  it  are 
few.  There  are  some  Gentiles,  who,  when  they  lived  in  the 
world,  knew,  by  conversation  and  report,  that  Christians  lead 
wicked  lives,  practising  adultery,  hatred,  contention,  drunken 
ness,  and  other  crimes,  which  these  Gentiles  abhorred,  as  being 
contrary  to  their  religious  principles.  These,  in  the  other  life, 
are  more  timid  than  others  in  receiving  the  truths  of  faith. 
They  are  instructed,  however,  by  the  angels,  that  the  Christian 
doctrine,  and  the  true  Christian  faith,  teach  quite  different  con 
duct;  but  that  the  professors  of  Christianity  live  far  less  accord 
ing  to  their  doctrine  than  is  usual  with  Gentiles.  When  they 
perceive  the  correctness  of  these  statements,  they  receive  tho 
166 


HEAVEN.  326,  327 

truths  of  faith,  and  worship  the  Lord ;  but  they  are  longer  be 
fore  they  do  so  than  others. 

326.  It  is  customary  for  the  Gentiles  who  have  adored  some 
god  under  the  form  of  an  image  or  statue,  or  have  worshipped 
a  graven  idol,  to  be  introduced,  on  entering  the  other  life,  to 
certain  spirits  who  are  substituted  in  the  place  of  their  gods  or 
idols ;  which  is  done  for  the  purpose  of  divesting  them  of  their 
phantasies  ;  and  when  they  have  remained  with  those  spirits  for 
some  days,  they  are  withdrawn.     Those,  also,  who  have  wor 
shipped  deceased  men,  are  sometimes  introduced  to  the  objects 
of  their  veneration,  or  to  others  who   personate   them :    thus 
many  of  the  Jews  are  introduced  to  Abraham,  Jacob,  Moses, 
and  David :  but  when  they  find  that  human  nature,  in  them,  is 
the  same  as  in  others,  and  that  they  can  give  them  no  help, 
they  are  ashamed,  and  are  transferred  to  their  own  place  ac 
cording  to  their  life.     Of  all  the  Gentiles,  the  Africans  are  most 
esteemed  in  heaven ;  for  they  receive  the  goods  and  truths  of 
heaven  more  easily  than    others.     They  particularly  desire  to 
be  called  obedient,  but  not  faithful :  Christians,  they  say,  may 
be  called  faithful,  because  they  possess  the  doctrine  of  faith ;  but 
themselves  not  so,  unless  they  receive  that  doctrine,  or,  as  they 
express  themselves,  are  able  to  receive  it. 

327.  I  have  conversed  with  some  who  belonged  to  the  Ancient 
Church,  or  the  church  which  existed  after  the  flood,  and  which 
then  extended   through  many  kingdoms,  as  Assyria,  Mesopo 
tamia,  Syria,  Ethiopia,  Arabia,  Lybia,  Egypt,  Philistia  including 
Tyre  and  Si  don,  and  the  Land  of  Canaan  on  both  sides  of  Jor 
dan^4)      Those  with  whom  I  conversed,  while  in  the  world, 
had  possessed  knowledge  respecting  the  Lord  as  being  to  come, 
and  had  been  instructed  in  the  goods  of  faith,  but  had  never 
theless  fallen  away,  and  had  become  idolaters.     They  were  in 
front  towards  the  left,  in  a  dark  place,  and  in  a  state  of  misery. 
Their  speech  was  in  sound  like  a  pipe  having  but  one  note,  and 
was  almost  destitute  of  rational  thought.     They  said  that  they 
had  been  in  that  place  for  many  ages,  and  that  they  are  occa 
sionally  taken  out  of  it  to  act  as  servants  to  others  for  the  per 
formance  of  some  uses  of  a  mean  description.     From  observing 

(*)  That  the  first  and  most  ancient  church  on  this  earth  was  that  which  is  described 
in  the  first  chapters  of  Genesis ;  and  that  that  church,  above  all  others,  was  a  celestial 
church,  nn.  607,  895,  920,  1121,  1122,  1123,  1124,  2896,  4493,  8891,  9942,  10,545.  What 
is  the  quality  of  the  members  of  that  church  in  heaven,  nu.  1114 — 1125.  That  there 
were  various  churches  after  the  flood,  which  are  called  ancient  churches,  concerning- 
which,  nn.  1125,  1126,  1127,  1327,  10,355.  What  was  the  quality  of  the  members  or 
the  ancient  church,  nn.  607,  8y5.  That  the  ancient  churches  were  representative 
churches,  nn.  519,  521,  2>896.  That  the  ancient  church  had  a  Word,  but  that  it  is  lost, 
n.  2897.  What  was  the  quality  of  the  ancient  church  when  it  began  to  decline,  n.  1128. 
The  difference  between  the  most  ancient  church  and  the  ancient  one,  nn.  597,  607,  640, 
641,  765,  784,  895,  4493.  That  the  statutes,  the  judgments,  and  the  laws,  which  were 
commanded  in  the  Jewish  church,  were  in  part  like  those  which  were  in  the  ancient 
church,  nn.  42S8,  4449, 10,149.  That  the  Lort  Wi>s  the  God  of  the  most  ancient  church. 
and  likewise  of  the  ancient,  and  that  He  wa*  Called  Jehovah,  nn.  1343,  6846. 

167 


328,  329  HEAVEN. 

the  state  of  these,  I  was  led  to  think  of  that  of  many  Christians, 
who,  thougn  not  idolaters  outwardly,  are  such  inwardly,  being 
worshippers  of  self  and  the  world,  and  denying  the  Lord  in 
thp.ir  hearts ;  and  to  consider  what  sort  of  lot  awaits  them  in  the 
other  life. 

328.  That  the  Lord's  church  is  spread  through  the  whole  ter 
restrial  globe,  consequently,  is  universal,  and  that  it  includes  all 
who  have  lived  in  the  good  of  charity  according  to  their  religious 
belief;  and  also,  that  the  church  that  is  in  possession  of  the  Word, 
by  means  of  which  the  Lord  is  known,  is,  to  those  who  live  be 
yond  its  limits,  as  the  heart  and  lungs  in  man,  from  which  all 
the  viscera  and  members  of  the  body  derive  life,  with  variety 
according  to  their  forms,  situations,  and  combinations,  may  be 
seen  above,  n.  308. 


OF  INFANTS  OR  LITTLE  CHILDREN  IN  HEAVEN. 

329.  It  is  the  belief  of  some,  that  only  those  infants  or  little 
children  that  are  born  in  the  church  go  to  heaven,  but  not  those 
who  are  born  out  of  it :  and  the  reason  which  they  assign  is, 
that  children  born  in  the  church  are  baptized,  and  are  initiated 
by  baptism  into  the  faith  of  the  church.  But  such  persons  are 
not  aware,  that  heaven  is  not  imparted  to  any  one  by  baptism, 
nor  faith  either :  for  baptism  is  only  instituted  as  a  sign  and 
memorial  that  man  is  to  be  regenerated,  and  that  it  is  possible 
for  those  to  be  regenerated  who  are  born  in  the  church,  since  the 
church  possesses  the  Word,  in  which  are  contained  the  divine 
truths  by  means  of  which  regeneration  is  effected,  and  in  the 
church  the  Lord  is  known,  by  whom  it  is  accomplished.^)  Be 
it  known,  therefore,  that  every  infant  or  little  child,  let  him  be 
born  where  he  may,  whether  in  the  church  or  out  of  it,  whether 
of  pious  or  of  wicked  parents,  is  received  when  he  dies  by  the 
Lord,  and  is  educated  in  heaven ;  where  he  is  instructed  accord 
ing  to  Divine  Order,  and  is  imbued  with  affections  of  good,  and, 
through  them,  with  knowledge  of  truth ;  and  that  afterwards,  as 
he  is  perfected  in  intelligence  and  wisdom,  he  is  introduced  into 
heaVen,  and  becomes  an  angel.  Every  person  who  thinks  from 
reason  may  be  aware,  that  no  one  is  born  for  hell,  but  all  for 
Leaven,  and  that  if  a  man  goes  to  hell  the  blame  is  his  own,  but 
that  no  blame  can  attach  to  infants  or  little  children. 

(*)  Tha4-.  baptism  signifies  regeneration  from  the  Lord  by  the  truths  of  faith  derived 
from  the  Word,  nn.  42*55,  5120,  9088, 10,289, 10,386, 10,387, 10,3S8, 10,392.  That  baptism 
Ls  a  sign  that  man  belongs  to  the  church  where  the  Lord  is  acknowledged,  from  whom 
regeneration  is  derived  ;  and  where  the  Word  exists,  containing  the  truths  of  faith,  by 
which  regeneration  is  effected,  nn.  10,386, 10,387, 10,383.  That  baptism  does  not  confel 
(kith  nor  salvation,  but  that  it  testifies  that  these  who  are  regenerated  will  receive  them, 
a  10,391. 

163 


330—332 

330.  When  infants  depart  this  life,  they  are  still  infants  in 
the  other,  having  a  similar  infantile  mind,  a  similar  innocence 
in  ignorance,  and  a  similar  tenderness  in  all  respects.     They  are 
only  in  the  first  initiatory  state  for  enabling  them  to  become  an 
gels  :  for  infants  are  not  angels  already,  but  become  so.     Every 
one  who  departs  out  of  this  world  resuscitates  in  a  state  of  life 
similar  to  that  in  which  he  was  before,  an  infant  in  the  state  of 
infancy,  a  boy  in  the  state  of  boyhood,  and  a  youth,  man,  and 
old  man,  in  the  state  of  youth,  manhood,  and  old  age,  respec 
tively  :  but  the  state  of  every  one  is  afterwards  changed.     The 
state  of  infants,  however,  excels  that  of  the  other  ages  in  this 
respect,  that  they  are  in  a  state  of  innocence,  and  that  evil  is 
not  yet  rooted  in  them  by  actual  life ;  and  such  is  the  nature  of 
innocence,  that  all  things  belonging  to  heaven  can  be  implanted 
in  it ;  for  innocence  is  the  receptacle  of  the  truth  of  faith  and  of 
the  good  of  love. 

331.  The  state  of  infants  in  the  other  life  far  surpasses  that  of 
infants  in  the  world,  because  they  are  not  invested  with  a  terres 
trial  body,  but  with  one  like  those  of  the  angels.    The  terrestrial 
body  in  itself  is  heavy  or  dull.    It  does  not  receive  its  first  sensa 
tions  and  first  motions  from  the  interior  or  spiritual  world,  but 
from  the  exterior  or  natural ;  on  which  account,  infants  in  the 
world  must  learn  to  walk,  to  use  their  limbs,  and  to  talk ;  and 
even  the  senses,  as  those  of  sight  and  hearing,  must  be  opened 
in  them  by  use.     Not  so  in  the  other  life.     There,  being  spirits, 
they  immediately  begin  to  act  according  to  their  interiors.    They 
walk  without  previous  practice,  and  talk  with  the  same  readiness ; 
only  they  speak,  at  first,  from  common  or  general  affections,  not 
yet  perfectly  distinguished  into  ideas  of  thought :  but  they  are 
speedily  initiated  into  these  also ;  and  the  reason  that  this  is  so 
easily  effected  is,  because  their  exteriors  are  homogeneous  to 
their  interiors.     (That  the  speech  of  angels  flows  from  affections 
variegated  by  ideas  of  thought,  so  that  their  discourse  is  in  per 
fect  conformity  with  their  thoughts  from  affection,  may  be  seen 
above,  nn.  234 — 245.) 

332.  As  soon  as  infants  are  resuscitated,  which  takes  place 
immediately  after  their  decease,  they  are  carried  up  into  heaven, 
and  are  committed  to  the  care  of  angels  of  the  female  sex,  who, 
in  the  life  of  the  body,  had  been  influenced  by  a  tender  love  for 
little  children,  and,  at  the  same  time,  by  love  for  God.     As  these 
angels  had,  while  in  the  world,  loved  all  infants  with  a  tenderness 
like  that  of  their  mothers,  they  receive  the  little  ones  committed 
to  their  charge  as  if  they  were  their  own ;  and  the  infants,  on 
their  part,  from  an  inherent  inclination,  love  them  in  return  as 
their  mothers.     Every  one  has  as  many  infants  under  her  care, 
as,  from  spiritual  maternal  love,  she  desires.     This  heaven  ap 
pears  in  front,  over  against  the  forehead,  directly  in  the  line  or 
radius  in  which  angels  look  to  the  Lord:  it  is  there  situated, 

169 


333—335  HEAVEN. 

because  all  infants  are  under  the  immediate  auspices  of  the  Lord. 
They  also  receive  an  influx  from  the  heaven  of  innocence,  which 
is  the  third  heaven. 

333.  Infants  differ  in  their  genius ;  some  being  of  the  genius 
by  which  the  spiritual  angels  are  distinguished,  and  some  of  the 
genius  by  which  the  celestial  angels  are  distinguished.     The 
infants  who  are  of  the  celestial  genius  appear  on  the  right  in 
that  heaven,  and  those  who  are  of  the  spiritual  genius  on  the 
left.     In  the  Grand  Man,  which  is  heaven,  all  infants  are  in  the 
province  of  the  eyes,  those  who  are  of  the  spiritual  genius  being 
in  the  province  of  the  left  eye,  and  those  who  are  of  the  celestial 
genius  in  the  province  of  the  right ;  the  reason  of  which  is,  be 
cause  the  Lord  appears  to  the  angels  who  are  in  the  spiritual 
kingdom  before  the  left  eye,  and  to  those  who  are  in  the  celestial 
kingdom  before  the  right  eye.     (See  above,  n.  118.)     From  the 
circumstance,  that,  in  the  Grand  Man  or  heaven,  infants  are  in 
the  province  of  the  eyes,  it  also  is  evident,  that  they  are  under 
the  immediate  view  and  auspices  of  the  Lord. 

334.  In  what  manner  infants  are  educated  in  heaven,  shall 
also  be  briefly  stated.     They  learn  of  their  governess  to  talk. 
Their  first  speech  is  only  a  sound  expressive  of  att'ection ;  but 
this  becomes  by  degrees  more  distinct,  as  ideas  of  thought  enter 
into  it;  for  ideas  of  thought  derived  from  their  affections  consti 
tute  all  the  speech  of  angels.     (On  which  subject,  see  its  proper 
Section  above,  nn.  234 — 245.)     Into  their  affections,  which  all 
proceed  from  innocence,  are  first  insinuated  such  things  as  ap 
pear  before  their  eyes,  and  are  of  a  delightful  nature;  and  as 
these  are  from  a  spiritual  origin,  such  things  as  belong  to  heaven 
flow  into  them  at  the  same  time ;  by  which  the  interiors  of  the 
children  are  opened,  and  they  thus  are  continually  advanced  in 
perfection.     After  this  first  period  is  completed,  they  are  trans 
ferred  to  another  heaven,  where  they  are  instructed  by  masters. 
And  so  they  advance. 

335.  Infants  are  chiefly  instructed  by  representatives  suited 
to  their  respective  genius;  and  these  are  so  beautiful,  and  at 
the  same  time  so  full  of  wisdom  from  an  interior  ground,  as  to 
surpass  belief.    Thus  is  intelligence  insinuated  into  them  by  de 
grees,  such  as  derives  its  life  from  good.    Two  representatives, 
which  it  was  granted  me  to  behold,  I  am  at  liberty  to  mention ; 
from  which  a  conclusion  may  be  drawn  respecting  the  others. 
They  first  represented  the  Lord  ascending  out  of  the  sepulchre, 
and  at  the  same  time  the  union  of  his  Humanity  with  his  Divin 
ity  ;  which  was  performed  in  so  wise  a  manner  as  to  surpass  all 
the  wisdom  of  men,  though  in  a  manner  innocently  infantile  at 
the  same  time.     They  also  presented  an  idea  of  a  sepulchre,  but 
not,  simultaneously,  an  idea  of  the  Lord,  except  so  remotely, 
that  it  was  scarcely  to  be  perceived  that  it  was  the  Lord,  other 
wise  than,  as  it  were,  afar  off;  because  the  idea  of  a  sepulchre 

170 


HEAVEN.  336,  337 

includes  something  funereal,  which  they  thus  removed.  They 
afterwards  cautiously  admitted  into  the  sepulchre  a  sort  of  at 
mospheric  production,  but  appearing  like  a  subtile  aqueous  sub- 
Btance ;  by  which  they  represented,  still  with  a  decent  removal 
of  every  thing  unbecoming,  spiritual  life  in  baptism.  I  after 
wards  saw  represented  by  them  the  Lord's  descent  to  them  that 
were  in  prison,  and  his  ascent  with  them  to  heaven,  all  performed 
with  incomparable  prudence  and  piety.  What  was  truly  infan 
tile,  they  let  down  soft,  tender,  and  almost  invisible  threads,  to 
lift  up  the  Lord  with  in  his  ascent.  Through  all  the  operation, 
they  were  possessed  by  a  holy  fear,  lest  the  least  part  of  the 
representation  should  border  upon  any  thing  that  did  not  include 
a  spiritual  and  celestial  essence.  Not  to  mention  other  repre 
sentatives  in  use  among  them,  and  by  which,  as  by  sports  suited 
to  the  minds  of  little  children,  they  are  conducted  into  the 
knowledges  of  truth  and  the  affections  of  good. 

336.  The  nature  of  their  tender  intellect,  has  also  been  shown 
me.     When  I  was  praying  in  the  words  of  the  Lord's  Prayer, 
and  they  entered  at  the  time  into  the  ideas  of  my  thought  by 
an  influx  from  their  intellectual  faculty,  it  was  perceptible  that 
their  influx  was  so  tender  and  soft  as  almost  to  be  that  of  affec 
tion  alone ;  and  it  was  at  the  same  time  observable,  that  their 
intellectual  faculty  was  open  even  from  the  Lord ;  for  what 
flowed  from  them  was  as  if  it  flowed  through  them.     The  Lord, 
also,  flows  most  especially  into  the  ideas  of  infants  from  inmost 
principles,  for  nothing  has  closed  their  ideas,  as  is  the  case  with 
adults;  no  principles  of  falsity  exist  to  shut  their  minds  against 
the  intelligence  of  truth,  nor  is  there  the  life  of  evil  to  shut  them 
against  the  reception  of  good,  and  thus  against  the  reception  of 
wisdom. 

From  these  facts  it  may  be  evident,  that  infants  do  not  enter 
upon  the  angelic  state  immediately  after  death,  but  that  they 
are  introduced  into  it  successively  by  means  of  the  knowledges 
of  good  and  of  truth  ;  and  that  this  is  effected  according  to  all 
heavenly  order.  For  the  most  minute  particulars  of  their  genius 
are  known  to  the  Lord ;  wherefore,  according  to  all,  even  the 
most  particular,  impulses  of  their  inclination,  they  are  led  to 
receive  the  truths  of  good,  and  the  goods  of  truth. 

337.  How  all  things  are  insinuated  into  them  by  such  de 
lightful  and  agreeable  means  as  are  suitable  to  their  genius,  was 
likewise  shown  me.     It  was  granted  to  me  to  see  little  children 
most  elegantly  clothed,  having  about  their  breasts  wreaths  of 
flowers  shining  with  the  most  agreeable  and  heavenly  colors,  and 
others  about  their  tender  arms.     Once,  also,  I  saw  some  little 
children  with  their  governesses,  in  company  with  some  maidens, 
in  a  paradisiacal  garden  most  beautifully  adorned,  not  so  much 
by  the  trees  that  grew  in  it,  as  by  espaliers  as  of  laurel,  and  thus 
by  porticoes,  with  paths  leading  towards  its  interior  recesses. 

171 


338 340  HEAVEN. 

The  children  were  clothed  in  the  manner  mentioned  above ;  and 
upon  their  approach,  the  clusters  of  flowers  that  overshadowed 
the  entrance  beamed  forth  a  cheerful  brightness.  It  may  hence 
appear  what  delights  attend  them ;  and  also,  that  they  are  in 
troduced,  by  means  of  objects  and  scenes  most  agreeable  and 
delightful,  into  the  goods  of  innocence  and  charity ;  which  goods 
are  continually  insinuated  by  those  delightful  and  agreeable  ob 
jects  by  the  Lord. 

338.  By  a  mode  of  communication  usual  in  the  other  life,  it 
has  been  shown  me  what  sort  of  ideas  little  children  have  when 
they  behold  any  objects.  All,  even  to  the  most  minute,  were  as 
if  they  were  alive ;  -whence,  in  all  the  minutiae  of  their  ideas  of 
thought,  life  is  included.  It  was  also  perceived  by  me,  that  little 
children  in  the  world  have  ideas  nearly  similar  when  engaged 
in  their  playfal  amusements ;  for  they  dp  not  yet  possess  reflec 
tion,  like  that  of  adults,  to  show  them  what  is  inanimate. 

3P»0.  It  has  been  stated  above,  that  infants  are  either  of  the 
celestial  or  of  tl>e  spiritual  genius.  The  distinction  between 
the-m  is  very  obvious.  Those  who  are  of  the  celestial  genius 
think,  speak,  and  act,  with  more  softness  than  those  of  the  spir 
itual  genius,  so  that  scarcely  any  thing  appears  but  something 
ol  a  flowing  character,  derived  from  the  love  of  good  directed  to 
the  Lord,  and  towards  other  little  children.  Those  of  the  spirit 
ual  genius,  on  the  other  hand,  do  not  think,  speak,  and  act,  with 
snch  softness,  but  something  of  a  fluttering  and  vibratory  char 
acter,  so  to  speak,  manifests  ivself  in  every  thing  that  they  say 
and  do.  It  also  is  apparent  from  the  indignation  which  they 
exhibit ;  and  by  other  signs. 

340.  Many  may  imagine,  that  infants  remain  such  in  heaven, 
and  exist  as  infants  among  the  angels.  Those  who  are  ignorant 
what  an  angel  is,  may  be  confirmed  in  this  opinion  from  the 
images  sometimes  seen  in  churches,  in  which  angels  are  repre 
sented  as  little  children.  But  the  real  fact  is  quite  different. 
Intelligence  and  wisdom  are  the  attributes  which  constitute  an 
angel ;  and  so  long  as  infants  are  not  yet  possessed  of  these, 
they  are,  indeed,  associated  with  angels,  but  they  are  not  angels 
themselves.  They  first  become  angels,  when  they  become  intel 
ligent  and  wise;  and,  what  I  was  surprised  at  observing,  they 
then  no  longer  appear  as  children,  but  as  adult  persons ;  for 
they  then  are  no  longer  of  an  infantile  genius,  but  of  the  more 
adult  genius  belonging  to  angels.  This  maturity  is  inherent  in 
intelligence  and  wisdom  themselves.  The  reason  that  infants,  as 
they  are  perfected  in  intelligence  and  wisdom,  appear  of*  more 
adult  stature,  thus  as  youths  and  young  men,  is,  because  intel 
ligence  and  wisdom  are  real  spiritual  nourishment(2) ;  thus,  the 

(*)  That  spiritual  food  is  science,  intelligence,  and  wisdom,  thus  the  good  nnd  truth 
from  which  tlio.se  thimrs  are  derived,  mi.  3114,  4459,  4792,  5147,  5293,  5340,  5342,  5410, 
542(5,  5576,  5582,  5588,  5(>55,  8562.  9003.  Hence,  that  food,  in  a  spiritual  sense,  is  every 
thin?  Ni-hich  comes  forth  from  the  mouth  of  the  Lord,  ft.  681.  Thut  bread  signifies  all 

172 


HEAVEN.  340,  341 

same  things  as  nourish  their  minds,  nourish  also  their  bodies : 
which  is  the  result  of  correspondence,  the  form  of  the  body  being 
nothing  but  the  external  form  of  the  interiors.  It  is  to  be  ob 
served,  that  infants  who  grow  up  in  heaven,  do  not  advance 
beyond  the  first  period  of  juvenile  manhood,  in  which  they 
remain  to  eternity.  That  I  might  know  this  fact  with  certainty,  • 
it  has  been  granted  to  me  to  converse  with  some  who  had  been 
educated  as  infants  in  heaven,  and  had  there  grown  up :  also, 
with  some  when  they  were  infants,  and  afterwards  with  the  same 
when  they  had  become  young  men ;  and  I  heard  from  their  own 
lips  what  had  been  the  course  of  their  life  from  one  age  to  the 
other. 

341.  That  innocence  is  the  receptacle  of  all  things  constituent 
of  heaven,  and  thus  that  the  innocence  of  infants  is  a  plane  for 
all  the  affections  of  good  and  truth,  may  be  evident  from  what 
has  been  stated  above  (nn.  276 — 283)  respecting  the  innocence 
of  the  angels  in  heaven.  It  wras  there  shown,  that  innocence 
consists  in  being  willing  to  be  led  by  the  Lord  and  not  by  self ; 
consequently,  that  man  is  in  the  enjoyment  of  innocence,  just 
in  proportion  as  he  is  removed  from  his  proprium :  and  just  in 
proportion  as  any  one  is  removed  from  his  own  proprium^  he 
is  in  the  Lord's.  Proprium,  which  is  what  is  called  the  Lord's 
righteousness  and  merit.  But  the  innocence  of  infants  is  not 
genuine  innocence,  because,  as  yet,  it  is  without  wisdom.  Gen 
uine  innocence  is  wisdom ;  for  in  proportion  as  a  person  is  wise, 
he  loves  to  be  led  by  the  Lord ;  or,  what  amounts  to  the  same, 
in  proportion  as  any  person  is  led  by  the  Lord,  he  truly  is  wise. 
Infants,  therefore,  are  led  from  external  innocence,  which  is  what 
they  possess  at  first,  and  which  is  called  the  innocence  of  infancy, 
to  internal  innocence,  which  is  the  innocence  of  wisdom.  This 
wisdom  is  the  end  of  all  their  instruction  and  advancement ; 
wherefore,  when  they  arrive  at  the  innocence  of  wisdom,  the 
innocence  of  infancy,  which  had  served  them  in  the  mean  time 
as  a  plane,  is  conjoined  to  them.  The  nature  of  the  innocence 
of  infants  was  represented  to  me,  by  something  that  appeared  as 
of  wood,  nearly  destitute  of  life,  but  which  is  animated  as  the 
children  are  perfected  by  knowledges  of  truth  and  affections  of 
good.  The  nature  of  genuine  innocence  was  afterwards  repre 
sented  by  a  most  beautiful  infant,  full  of  life,  and  naked.  For 
those  eminently  innocent  ones  who  inhabit  the  inmost  heaven, 
and  thus  are  nearest  to  the  Lord,  appear  to  the  sight  of  the  other 
angels  just  like  infants,  and  some  of  them  naked,  because  inno 
cence  is  represented  by  the  nakedness  which  does  not  inspire 
shame,  as  we  read  of  the  first  man  and  his  wife  in  paradise  (Gen. 
ii.  25) ;  wherefore,  also,  when  they  fell  from  their  state  of  inno- 

food  in  general,  therefore  it  signifies  every  good,  celestial  and  spiritual,  nn.  276,  680. 
2165,  2177,  3478,  6118,  8410.  The  reason  is,  because  those  things  nourish  the  mini, 
which  belongs  to  the  internal  man,  nu.  445y,  521J3,  5576,  6277,  8410. 

173 


34:1,  342  HEAVEN. 

cence,  they  blushed  for  their  nakedness,  and  hid  themselves. 
(Ch.  iii.7,  10, 11.)  In  one  word :  the  wiser  angels  are,  the  more 
innocent  they  are ;  and  the  more  innocent  they  arc,  the  more 
they  appear  to  themselves  as  little  children.  It  is  on  this  ac 
count,  that  infancy,  in  the  Word,  signifies  innocence.  (See 
above,  n.  278.) 

342.  I  have  conversed  with  angels  respecting  infants,  inquiring 
whether  they  were  pure  from  evils,  because  they  have  no  actual 
evil,  like  adults.  But  I  was  informed,  that  they  are  equally  the 
subjects  of  evil(3);  but  that  they,  like  all  the  angels,  are  withheld 
from  evil,  and  held  in  good,  by  the  Lord ;  and  that  this  is  done 
so  effectually,  that  it  appears  to  them  as  if  they  were  in  good  of 
themselves.  Lest,  therefore,  infants  who  have  grown  up  in  heav 
en  should  entertain  a  false  opinion  of  themselves,  imagining  that 
the  good  which  attaches  to  them  is  self-derived,  and  is  not  com 
municated  from  the  Lord,  they  sometimes  are  let  into  the  evils 
which  they  have  received  hereditarily,  and  are  left  in  them,  till 
they  know,  acknowledge,  and  believe,  the  truth  on  the  subject. 
There  was  a  spirit,  the  son  of  a  certain  king,  who  had  died  when 
an  infant,  and  had  grown  up  in  heaven,  who  entertained  the 
opinion  just  mentioned.  He  was  therefore  let  into  the  life  of 
evils  that  was  innate  in  him;  when  I  perceived,  by  the  sphere 
of  his  life,  that  he  had  a  disposition  to  exercise  command  over 
others,  and  that  he  regarded  adulteries  as  of  no  account;  these 
being  evils  that  he  derived  hereditarily  from  his  parents :  but 
after  he  was  brought  to  the  acknowledgment  that  he  was  of 
such  a  nature,  he  was  again  taken  up  among  the  angels  with 
whom  he  was  living  before.  No  one,  in  the  other  life,  ever 
suffers  punishment  for  hereditary  evil,  because  this  is  not  his 
own,  and  thus  it  is  by  no  fault  of  his  own  that  he  is  of  such  a 
nature;  but  what  he  is  punished  for  is  actual  evil,  which  is  his 
own ;  thus  he  suffers  punishment  for  so  much  of  his  hereditary 
evil  as  he  has  made  his  own  by  actual  life.  When  infants  who 
have  grown  up  in  heaven  are  let  into  the  state  of  their  hereditary 
evil,  it  is  not  that  they  may  be  punished  for  it,  but  that  they  may 
learn  that,  of  themselves,  they  are  nothing  but  evil,  and  that  they 
are  withdrawn  from  the  hell  which  adheres  to  them,  and  taken  to 

(3)  That  all  men  whatsoever  are  born  into  evils  of  every  kind,  insomuch  that  their 
proprium  is  nothing  but  evil,  nn.  210,  215,  731,  874,  875,  876,  987, 1047,  2307,  2308,  3518, 
3701,  3812,  8480,  8550,  10,283, 10,284,  10,286, 10,732.  That  man,  therefore,  must  be  re 
born,  that  in,  regenerated,  n.  3701.  That  the  hereditary  evil  of  man  consists  in  loving 
himself  above  God,  and  the  world  above  heaven,  and  in  making  no  account  of  his 
neighbor  in  comparison  with  himself,  except  only  for  the  sake  of  himself,  thus  in  re 
garding  himself  alone;  so  that  it  consists  in  the  love  of  self  and  of  the  world.  i;n.  694, 
731,  4317,  5660.  That  from  the  love  of  self  and  of  the  world,  when  those  loves  pre 
dominate,  come  all  evils,  nn.  1307,  1308,  1321,  1594,  1691,  3413,  7255,  7376,  (7480,)  7488, 
8318,  9335,  9348,  10,038,  10,742.  Which  evils  are  contempt  of  others,  enmity,  hatred, 
revenge,  cruelty,  deceit,  nn.  6667,  7372,  7373,  7374,  9348, 10,038, 10,742.  And  that  from 
these  evils  comes  all  that  is  false,  nn.  1047, 10,283,  10,284, 10,286.  That  those  .oves  rash 
forward  so  far  as  the  reins  are  given  them,  and  that  the  love  of  self  aspires  even  to  the 
throne  of  God,  nn.  7375,  8678. 

174 


HEAVEN.  34S— 345 

heaven,  by  the  mercy  of  the  Lord ;  and  that  they  have  a  place 
in  heaven,  not  by  their  own  merit,  but  by  the  Lord's  bounty ; 
for  which  reason,  they  should  not  boast  of  themselves  to  others 
on  account  of  the  good  which  is  attached  to  them,  since  to  do  so 
were  as  contrary  to  the  good  of  mutual  love  as  it  is  to  the  truth 
of  faith. 

343.  Many  times,  when  a  number  of  infants  have  been  present 
with  me  in  choirs,  whilst  they  were  still  in  quite  an  infantile 
state,  I  heard  from  them  a  sound  as  of  something  tender  and 
uriarranged,  so  that  they  did  not  yet  act  as  one,  as  they  do  after 
wards  when  in  a  more  adult  state :  and,  what  surprised  me.  the 
spirits  present  with  me  could  not  refrain  from  inciting  them  to 
speak.     A  desire  of  this  kind  is  innate  in  spirits.     But  it  was 
always  observable,  that  the  infants  manifested  repugnance,  being 
not  willing  to  speak  when  thus  incited.    I  have  often  perceived 
their  refusal  and  repugnance,  which  were  attended  with  a  certain 
species  of  indignation  ;  and  when  some  liberty  of  speaking  wras 
given  them,  they  said  no  more  than  that  it  was  not  so.     I  was 
informed,  that  the  temptation  of  little  children  is  of  this  kind, 
and  that  it  is  permitted  in  order  that  they  may  learn,  not  only 
to  resist  what  is  false  and  evil,  but  also  not  to  think,  speak,  and 
act,  from  another,  and,  consequently,  not  to  allow  themselves  to 
be  led  by  any  other  than  the  Lord  alone. 

344.  From  what  has  been  adduced  may  be  seen,  the  nature 
of  the  education  of  infants  in  heaven ;  namely,  that  they  are 
introduced  by  the  intelligence  of  truth  and  the  wisdom  of  good 
into  the  angelic  life,  which  consists  in  love  to  the  Lord  and 
mutual  love,  both  including  innocence.     But  how  contrary  is 
the  education  of  children,  as  practised  by  many  on  earth,  may 
appear  from  this  example.     Being  in  the  streets  of  a  great  city, 
I  saw  some  little  boys  lighting :  a  crowd  gathered  round,  that 
enjoyed  the  sight  with  great  pleasure ;  and  I  was  informed  that 
the  parents  themselves  excited  their  little  offspring  to  engage 
in  such  battles.    The  good  spirits  and  angels  who  beheld  the 
transaction  through  my  eyes,  were  so  shocked  at  it,  that  I  could 
perceive  their  horror,  especially  at  the  circumstance,  that  parents 
should  stir  up  their  children  to  such  practices.     They  said,  that 
parents  thus  extinguish,  in  earliest  years,  all  the  mutual  love, 
and  all  the  innocence,  which  are  infused  into  little  children  by 
the  Lord,  and  initiate  them  into  hatred  and  revenge ;  conse 
quently,  that  they  thus  studiously  exclude  their  children  from 
Heaven,  where  nothing  prevails  but  mutual  love.      Let  those 
parents,  therefore,  who  wish  well  to  their  children,  beware  of 
such  practices. 

345.  The  nature  of  the  difference  between  those  who  die  when 
infants,  and  those  who  die  in  adult  age,  shall  also  be  stated. 
They  who  die  in  adult  age,  have,  and  carry  with  them,  a  plane 
acquired  from  the  terrestrial  and  material  wurld.     This  plane 

\75 


346,  347  HEAVEN. 

consists  of  their  memory,  and  its  corporeal-natural  affection. 
This  plane,  after  death,  is  fixed,  and  then  remains  quiescent ; 
but  it  still  serves  as  an  ultimate  plane  for  their  thought,  for  the 
thought  flows  into  it.  It  hence  results,  that  according  to  the 
quality  of  that  plane,  and  according  to  the  manner  in  which  the 
rational  mind  corresponds  with  its  contents,  is  the  quality  of 
the  man  after  death.  But  infants  who  have  died  such,  and  have 
been  educated  in  heaven,  have  not  such  a  plane,  but  instead  of 
it,  a  spiritual-natural  one  ;  because  they  derive  nothing  from  the 
material  world  and  the  terrestrial  body,  wherefore  they  cannot 
be  in  such  gross  affections  and  thence  in  such  gross  thoughts ; 
for  they  derive  all  from  heaven.  Besides,  infants  are  not  aware 
that  they  were  born  in  the  world,  but  suppose  themselves  to  have 
been  born  in  heaven ;  consequently,  they  do  not  know  what  any 
birth  is  but  the  spiritual  birth,  which  is  effected  by  knowledges 
of  good  and  truth,  and  by  intelligence  and  wisdom,  by  virtue  of 
which  it  is  that  a  man  is  a  man ;  and  as  these  are  from  the 
Lord,  they  believe,  and  love  to  believe,  that  they  are  the  chil 
dren  of  the  Lord  Himself.  But,  notwithstanding,  the  state  of 
men  who  grow  up  on  earth  may  become  equally  perfect  with 
the  state  of  infants  who  grow  up  in  heaven,  provided  they  re 
move  corporeal  and  earthly  loves,  which  are  those  of  self  and 
the  world,  and  receive  spiritual  loves  in  their  place. 


OF  THE  WISE  AND  THE  SIMPLE  IN  HEAVEN. 

346.  It  is  generally  believed,  that  the  wise  will  enjoy  glory 
and  eminence  in  heaven  beyond  what  falls  to  the  lot  of  the 
simple,  because  it  is  said  in  Daniel,  "They  that  are  [wise,  more 
literally]  intelligent  shall  shine  as  the  brightness  of  the  firma 
ment,  and  they  that  turn  many  to  righteousness,  as  the  stars, for 
ever  and  ever" — (Ch.  xii.  3.)     But  few  are  aware  who  are  here 
meant  by  the  intelligent,  and  by  those  who  turn  many  to  right 
eousness.     It  is  commonly  supposed,  that  those  who  are  called 
men  of  erudition  and   learning  are  the  persons    alluded   to, 
especially  such  as  have  been  teachers  in  the  church,  and  have 
excelled  others  in  doctrine  and  preaching ;  and,  more  especially 
still,  those  among  them  who  have  converted  many  to  the  faith. 
All  such  as  these  are  believed,  in  the  world,  to  be  the  intelligent : 
but  the  above  words  relate  to  those  who  are  regarded  as  intelli 
gent  in  heaven ;  and  those  just  mentioned  do  not  belong  to  the 
number,  unless  their  intelligence  be  heavenly  intelligence ;  the 
nature  of  which  shall  be  here  explained. 

347.  Heavenly  intelligence  is   interior  intelligence,  arising 
from  the  love  of  truth,  unconnected  with  any  regard  either  to 

176 


HEAVEN.  347 

glory  in  the  world  or  to  glory  in  heaven,  but  only  to  truth  itself 
for  its  own  sake,  with  which  they  are  affected  and  delighted  in 
their  inmost  soul.  They  who  are  affected  and  delighted  with 
truth  itself,  are  also  affected  and  delighted  with  the  light  of 
heaven  ;  and  they  who  are  affected  and  delighted  with  the  light 
of  heaven,  are  likewise  affected  and  delighted  with  the  Divine 
Truth,  yea,  with  the  Loii  himself:  for  the  light  of  heaven  is 
the  Divine  Truth,  and  the  Divine  Truth  is  the  Lord  in  heaven. 
(See  above,  nn.  126 — 140.)  This  light  only  enters  into  the  in 
teriors  of  the  mind,  which  are  formed  for  its  reception ;  and  as 
it  enters,  it  also  affects  them,  and  imparts  delight ;  for  whatever 
enters  by  influx  from  heaven,  and  is  received,  carries  in  its 
bosom  enjoyment  and  pleasure.  From  this  source  is  the  gen 
uine  affection  of  truth,  which  is  the  affection  of  truth  for  its  own 
sake.  Those  who  are  in  possession  of  this  affection,  or,  what 
amounts  to  the  same,  of  this  love,  are  in  the  possession  of  hea 
venly  intelligence,  and  shine,  in  heaven,  as  with  the  brightness 
of  the  firmament.  The  reason  that  they  so  shine  is,  because 
the  Divine  Truth,  wherever  it  exists  in  heaven,  shines  or  gives 
light  (see  above,  n.  132) ;  and  the  firmament  of  heaven  signifies, 
by  correspondence,  that  interior  intellectual  principle,  as  exist 
ing  both  with  angels  and  with  men,  that  is  in  the  light  of 
heaven.  But  those  who  cherish  the  affection  of  truth  either 
with  a  view  to  glory  in  the  world  or  to  glory  in  heaven,  cannot 
shine  in  heaven,  because  they  are  not  delighted  and  affected 
with  the  light  of  heaven,  but  only  with  the  light  of  the  world, 
which,  in  heaven,  is  mere  darkness  :(*)  for  their  own  glory  is 
what  is  predominant  in  their  minds,  this  being  the  end  which 
they  have  in  view ;  and  when  his  own  glory  is  the  end  in  view, 
the  man  has  respect,  in  the  first  place,  to  himself,  and  only 
regards  the  truths  which  tend  to  promote  his  glory  as  means  to 
that  end,  and  as  servants  for  his  use.  For  whoever  loves  divine 
truths  for  the  sake  of  his  own  glory,  regards  himself  in  them, 
and  not  the  Lord ;  whence  he  turns  away  his  eyes,  or  the  sight 
of  his  understanding  and  faith,  from  heaven  to  the  world,  and 
from  the  Lord  to  himself.  Such  persons,  consequently,  are  in 
the  light  of  the  world,  but  not  in  the  light  of  heaven.  These 
appear  in  external  form,  or  in  the  sight  of  men,  equally  intelli 
gent  and  learned  with  those  who  are  in  the  light  of  heaven,  by 
reason  that  they  speak  in  a  similar  manner,  and  sometimes  in 
external  appearance  with  more  wisdom,  because  they  are  ex- 

(*)  That  the  light  of  the  world  is  for  the  external  man,  the  light  of  heaven  for  the 
internal,  nn.  3222",  3223,  3337.  That  the  light  of  heaven  flows  into  natural  light,  and 
that  the  natural  man  is  so  far  wise,  as  he  re*  jives  the  light  of  heaven,  nn.  4302,  4408. 
That  from  the  light  of  the  world,  which  is  called  natural  light,  the  objects  which  aro 
in  the  light  of  heaven  canno".  be  seen,  but  vice  versa,  n.  9755.  Wherefore  those  who 
are  in  the  light  of  the  world  alone  do  not  perceive  those  things  which  arc  in  the  light 
of  heaven,  n.  3108.  That  the  light  of  the  world  is  thick  darkness  to  the  angels,  nn. 
1681,  1783,  1880. 

12  ITT 


348.  34:9  HEATEN. 

cited  by  self-love,  and  have  learned  to  make  a  feigned  display 
of  heavenly  affections;  but  still  in  internal  form,  in  which  they 
appear  in  the  sight  of  angels,  they  are  totally  different.  From 
these  observations  may  in  some  measure  be  seen,  who  they  are 
that  are  meant  by  the  intelligent  that  shall  shine  in  heaven 
with  the  brightness  of  the  firmament :  but  who  are  meant  by 
those  who  turn  many  to  righteousness,  who  shall  shine  as  the 
stars,  shall  now  be  shown. 

348.  By  those  who  turn  many  to  righteousness  are  meant 
those  who  are  wise ;  and,  in  heaven,  those  are  called  wise  who 
are  eminently  grounded  in  good,  and  those  are  there  eminently 
grounded  in  good,  who  admit  divine  truths  immediately  into 
the  life.     For  when  divine  truth  is  incorporated  in  the  life,  it 
becomes  good ;  for  it  becomes  the  object  of  the  will  and  love, 
and  whatever  is  the  object  of  the  will  and  love  is  called  good. 
These,  therefore,  are  denominated  wise,  for  wisdom  belongs  to 
the  life ;    but  those  are  denominated   intelligent,  who  do  not 
immediately  admit  divine  truths  into  the  life,  but  first  into  the 
memory,  whence  they  are   afterwards    drawn  forth,  and  com 
mitted   to  life.      In  what   manner,  and  to  what  extent,  these 
two  classes  of  persons  differ  in  the  heavens,  may  be  seen  in  the 
Section  which  treats  of  the  two  kingdoms  of  heaven,  the  celes 
tial  kingdom  and  the  spiritual  kingdom  (nn.  20 — 28) ;  and  in 
that  which  treats  of  the  three  heavens  (nn.  29—40).    Those  who 
dwell  in  the  Lord's  celestial  kingdom,  thus,  those  who  dwell  in 
the  third  or  inmost  heaven,  are  called  the  righteous,  because 
they  attribute  nothing  of  righteousness  to  themselves,  but  all  to 
the  Lord.     The  Lord's  righteousness,  in  heaven,  is  the  good 
which  proceeds  from  Him.(3)     These,  then,  are  the  persons  who 
are  here  meant  by  those  who  turn  many  to  righteousness.   They 
are  the  same  as  those  of  whom  the  Lord  says,  "The  righteous 
shall  shine  as  the  sun  in  the  kingdom  of  their  Father"  (Matt, 
xiii.  43):  the  reason  of  its  being  said  that  they  shall  shine  as 
the  sun,  is,  because  they  are  grounded  in  love  to  the  Lord  de 
rived  from  the  Lord ;  and  that  that  love  is  meant  by  the  sun, 
has  been  shown  above  (nn.  116 — 125).     The  light,  also,  which 
shines  around  them,  has  a  flaming  appearance,  and  the  ideas  of 
their  thought  partake  of  a  flaming  quality,  by  reason  that  they 
receive  the  good  of  love  immediately  from  the  Lord  as  the  Sun 
in  heaven. 

349.  All  who  have  procured  for  themselves  intelligence  and 
wisdom    in   the  world,  are   accepted  in  heaven,  and   become 


nn. 

rightc 

righu 

lite,  who  claim  ri^'iteooanwa  to  themselves,  nn.  942,  2027. "  That  justice  or  rightcous- 

ne?f«,  in  the  WorJ,  is  predicated  of  good,  and  judgment  of  truth ;  hence  to  do  justice 

»nd  judgment,  is  u»  do  what  is  good  and  true,  nn.  2235,  9857. 

178 


HEAVEN.  350,  351 

angels,  every  one  according'  to  the  quality  and  quantity  of  his 
intelligence  and  wisdom.  For  whatever  a  man  has  acquired  to 
himself  in  the  world,  remains,  and  he  carries  it  with  him  after 
death :  it  is  then  also  increased,  and  filled  up,  but  only  within 
the  degree  of  his  affection  and  desire  for  good  and  truth,  but 
not  beyond  that  degree.  Those  who  had  but  little  of  such  affec 
tion  and  desire,  receive  but  little,  but  still  as  much  as  they  are 
able  to  receive  within  that  degree ;  but  those  who  had  much 
affection  and  desire  receive  much.  The  actual  degree  of  the 
•  affection  and  desire,  serves  as  a  measure,  which  is  filled  full ; 
whence  more  is  given  to  those  whose  measure  is  large,  and  less 
to  those  whose  measure  is  small.  The  reason  of  this  is,  because 
love,  to  which  belong  affection  and  'desire,  receives  all  that 
agrees  with  itself;  whence  love  and  reception  are  co-extensive. 
This  is  meant  by  the  Lord's  words  when  he  says,  "  Whosoever 
hath,  to  him  shall  be  given,  and  he  shall  have  more  abundance" 
— (Matt.  xiii.  12.)  "Good  measure,  pressed  down,  and  shaken 
together,  and  running  over,  shall  men  give  into  your  bosom" — 
(Luke  vi.  38.) 

350.  All  are  received  in  heaven  who  have  loved  truth  and 
good  for  their  own  sake.    They,  therefore,  who  have  loved  them 
much,  are  those  who  are  called  the  wise;  and  they  who  have 
loved  them  but  little,  are  those  who  are  called  the  simple. .  In 
heaven,  the  wise  dwell  in  much  light ;  but  the  simple,  in  less ; 
every  one  according  to  the  degree  of  his  love  for  good  and 
truth.     To  love  truth  and  good  for  their  own  sake,  is,  to  will 
them  and  do  them ;   for  they  who  will  them  and  do  them  are 
those  that  love  them ;  but  not  they  who  will  and  do  them  not. 
The  former,  also,  are  those  that  love  the  Lord,  and  are  loved  by 
Him ;  for  good  and  truth  are  from  the  Lord ;    and  such  being 
the  case,  He  is  in  them ;    whence,  also,  He  dwells  with  those 
who  receive  good  and  truth  in  their  lives  by  willing  and  doing 
them.     Man,  likewise,  regarded  in  himself,  is  nothing  but  his 
own  good  and  truth,  by  reason  that  good  is  the  object  of  his 
will,  and  truth  of  his  understanding,  and  the  quality  of  the  man 
is  such  as  is  that  of  his  will  and  understanding ;  from  which  fact 
it  is  evident,  that  man  is  loved  by  the  Lord,  just  in  proportion 
as  his  will  is  formed  by  good,  and  his  understanding  by  truth. 
To  be  loved  by  the  Lord  also  means,  to  love  the  Lord :  for  love 
is  reciprocal,  and  to  him  who  is  loved,  it  is  granted  by  the  Lord 
to  love  in  return. 

351.  It  is  supposed  in  the  world,  that  they  who  possess  much 
knowledge,  whether  relating  to  the  doctrines  of  the  church  and 
to  the  Word,  or  to  the  sciences,  see  truths  more  interiorly  and 
acutely  than  others,  and  thus  are  more  intelligent  and  wise; 
and  such  persons  imagine  the  same  respecting  themselves.    But 
what  true  intelligence  and  wisdom  are,  what  spurious,  and  what 
false,  shall  be  here  declared. 

179 


351,  352  HEAVEN 

True  intelligence  and  wisdom  consist  in  seeing  and  perceiving 
what  is  true  and  good,  and  thence  what  is  false  and  evil,  and  in 
accurately  distinguishing  the  one  from  the  other,  by  intuition 
and  interior  perception.  Every  man  possesses  interiors  and 
exteriors,  or  interior  and  exterior  principles  or  faculties,  his 
interiors  being  those  which  belong  to  the  internal  or  spiritual 
man,  and  his  exteriors  those  which  belong  to  the  external  or 
natural  man :  and  according  as  his  interiors  are  formed,  and 
act  as  one  with  his  exteriors,  is  the  man's  mental  sight  and  per 
ception.  The  interiors  of  man  can  only  be  formed  in  heaven;- 
but  his  exteriors  are  formed  in  the  world.  When  the  interiors 
are  formed  in  heaven,  their  contents  then  flow  into  the  exteriors 
which  are  derived  from  the  world,  and  form  them  to  correspond 
ence,  that  is,  to  act  as  one  with  themselves ;  and  when  this  is 
accomplished,  the  man  sees  and  perceives  things  from  an  inte 
rior  ground.  In  order  that  the  interiors  may  be  formed,  the  only 
means  are,  that  the  man  should  look  to  the  Divine  Being  and  to 
heaven ;  for,  as  just  observed,  the  interiors  are  formed  in  heaven : 
and  man  looks  to  the  Divine  Being  when  he  believes  in  His  exist 
ence,  and  likewise,  that  all  truth  and  good,  and  consequently  all 
intelligence  and  wisdom,  come  from  that  Source ;  and  he  believes 
in  the  Divine  Being,  when  he  is  willing  to  be  led  by  Him.  It  is 
in  this  way,  and  in  no  other,  that  the  interiors  of  man  are  opened. 
The  man  who  is  grounded  in  that  faith  and  in  a  life  according  to 
it,  enjoys  the  power  and  capacity  of  becoming  intelligent  and 
wise :  but  in  order  to  his  becoming  such  actually,  it  is  necessary 
for  him  to  acquire  a  knowledge  of  many  things,  not  only  such 
as  relate  to  heaven,  but  also  such  as  relate  to  the  world.  Those 
relating  to  heaven  are  to  be  learned  from  the  Word,  and  from 
the  church ;  and  those  relating  to  the  world,  from  the  sciences. 
In  proportion  as  a  man  makes  such  acquisitions,  and  applies 
them  to  life,  he  becomes  intelligent  and  wise ;  for  in  the  same 
proportion  his  interior  sight,  which  is  that  of  the  understanding, 
and  his  interior  affection,  which  is  that  of  the  will,  are  perfected 
The  simple  of  this  class  are  they,  whose  interiors  have  been 
opened,  but  have  not  been  much  cultivated  by  spiritual,  moral, 
civil,  and  natural  truths ;  these  have  a  perception  of  truths  when 
they  hear  them,  but  they  do  not  see  them  in  themselves :  but 
the  wise  of  this  class  are  they,  whose  interiors  have  nof,  only 
been  opened,  but  have  also  been  cultivated :  these  both  see 
truths  in  themselves,  and  have  a  perception  of  them.  From 
these  observations  it  may  be  evident,  what  true  intelligence  and 
wisdom  are. 

352.  Spurious  intelligence  and  wisdom  consist  in  not  seeing 
and  perceiving  what  is  true  and  good,  and  thence  what  is  false 
and  evil,  from  an  interior  ground,  but  in  only  believing  that  to 
be  true  and  good,  or  false  and  evil,  which  is  so  pronounced  by 
others,  and  in  afterwards  confirming  it  as  such.  They  who  do 
180 


HEAVEN.  352,  353 

not  see  what  is  true  from  truth  itself,  but  from  the  dictate  of 
another,  may  as  easily  embrace  and  believe  falsity  as  truth,  and 
may  also  afterwards  confirm  it  so  as  to  appear  to  be  truth ;  for 
whatever  is  confirmed  puts  on  the  appearance  of  truth,  and  there 
Is  nothing  whatever  which  may  not  be  confirmed.  The  interiors 
of  these  persons  are  only  open  from  below,  but  their  exteriors 
are  open  to  the  extent  of  their  confirmations  :  consequently,  the 
light  by  which  they  see  is  not  the  light  of  heaven,  but  the  light 
of  the  world,  which  is  called  natural  light :  for  in  this  light  falsi 
ties  may  appear  lucid  like  truths,  nay,  when  they  are  confirmed, 
may  shine  with  brilliance;  but  not  in  the  light  of  heaven.  Of 
this  class,  the  less  intelligent  and  wise  are  those  who  have  greatly 
confirmed  themselves  in  their  assumed  opinions ;  but  the  more 
intelligent  and  wise  are  those  who  have  done  this  but  little. 
From  these  observations  it  may  be  evident  what  spurious  intelli 
gence  and  wisdom  are.  But  in  this  class  are  not  to  be  included 
those,  who,  in  childhood,  have  supposed  the  sentiments  to  be 
true  which  they  have  heard  from  their  masters,  provided,  when 
they  grow  up  and  think  from  their  own  understanding,  they  do 
not  tenaciously  adhere  to  those  sentiments,  but  desire  truth,  and 
from  such  desire  seek  after  it,  and  when  they  find  it,  are  inte 
riorly  affected  by  it :  such  persons,  because  they  are  affected  by 
truth  for  its  own  sake,  see  it  to  be  truth  before  they  confirm  it  as 
such.(3)  This  shall  be  illustrated  by  an  example.  A  conversation 
arose  among  certain  spirits,  as  to  whence  it  is  that  animals  are 
born  into  all  the  knowledge  suitable  to  their  respective  natures, 
whereas  man  is  not :  and  it  was  observed,  that  the  reason  is, 
because  animals  exist  in  the  order  of  their  life,  but  man  does 
not,  wherefore  he  is  to  be  brought  into  that  order  by  means  of 
knowledges  and  sciences ;  whereas,  if  man  were  born  into  the 
order  of  his  life,  which  is  to  love  God  above  all  things  and  his 
neighbor  as  himself,  he  would  be  born  into  intelligence  and 
wisdom,  and  thence,  also,  into  a  belief  of  every  truth,  so  far  as 
knowledges  were  present  to  make  him  acquainted  with  them. 
The  good  spirits  saw  this  immediately,  and  perceived  that  it 
was  so,  solely  by  the  light  of  truth :  but  the  spirits  who  had 
confirmed  themselves  in  faith  alone,  and  had  thence  cast  aside 
love  and  charity,  could  not  understand  it ;  because  the  light  of 
confirmed  falsity  had  obscured,  with  them,  the  light  of  truth. 

353.  False  intelligence  and  wisdom  are  all  such  as  do  not 
include  the  acknowledgment  of  a  Divine  Being,  for  all  those 
who  do  not  acknowledge  a  Divine  Being,  but  nature  instead, 

(s)  That  wisdom  consists  in  seeing  and  perceiving  whether  a  thing  be  true  before  it 
is  confirmed,  but  not  ir.  confirming  what  is  said  by  others,  nn.  1017,  4741,  7012,  7630, 
7950.  That  to  see  and  to  perceive  whether  a  thing  be  true  before  it  is  confirmed,  is 
only  possible  for  those  who  are  affected  with  truth  for  the  sake  of  truth,  and  for  the 
sake  of  life,  n.  8521.  That  the  light  of  confirmation  is  natural  light  and  not  spiritual: 
and  that  it  is  sensual  light,  which  has  place  even  with  the  wicked,  n.  8780.  That  all. 
things,  even  falsities,  may  be  confirmed,  so  as  to  appear  like  truths,  nn.  2482,  2490, 
5088,  6865,  8521. 

181 


353  HEAVEN. 

think  from  the  corporeal-sensual  principle  or  nature,  and  are 
merely  sensual  men,  how  much  soever  they  may  be  esteemed  in 
the  world  as  men  of  erudition  and  learning.(4) "  Their  erudition 
does  not  ascend  beyond  such  objects  as  appear  in  the  world 
before  their  eyes,  which  they  retain  in  their  memory,  and  con 
template  in  almost  a  material  manner ;  although  they  are  the 
same  sciences  as  serve  the  truly  intelligent  for  the  formation  oi 
their  understanding.  By  the  sciences  are  meant  the  various 
kinds  of  experimental  knowledge,  such  as  physics,  astronomy, 
chemistry,  mechanics,  geometry,  anatomy,  psychology,  philoso 
phy,  history,  both  that  of  kingdoms  or  nations  and  of  literature, 
criticism,  and  languages.  Neither  do  those  leaders  in  the  church 
who  deny  a  Divine  Being,  elevate  their  thoughts  beyond  the 
Bensual  apprehensions  which  belong  to  the  external  man.  They 
regard  the  Word,  and  whatever  relates  to  it,  only  as  others  do 
the  sciences,  not  making  them  subjects  of  thought,  or  of  any 
intuition,  proceeding  from  an  enlightened  rational  mind.  The 
reason  is,  because  their  interiors  are  closed,  as  are  also  their 
exteriors  that  are  nearest  to  the  interiors.  These  are  closed, 
because  such  persons  have  averted  themselves  from  heaven,  and 
have  turned  the  faculties  which  were  capable  of  looking  in  that 
direction,  and  which,  as  observed  above,  are  the  interiors  of  the 
human  mind,  the  contrary  way :  the  consequence  of  which  is, 
that  they  are  not  able  to  see  what  is  true  and  good,  these  being 
to  them  in  darkness,  while  falsity  and  evil  are  in  light.  Never 
theless,  sensual  men  are  able  to  reason,  and  some  of  them  more 
adroitly  and  acutely  than  other  persons :  but  only  from  the  falla 
cies  of  the  senses  confirmed  by  their  scientific  acquisitions;  and 
because  they  possess  this  skill  in  reasoning,  they  also  believe 
themselves  to  be  wiser  than  others.(5)  The  fire  which  inflames 
their  reasonings  with  its  affection,  is  the  fire  of  the  love  of  self 
and  of  the  world.  These  are  the  characters  who  are  the  subjects 
of  false  intelligence  and  wisdom,  and  who  are  meant  by  the  Lord 
when  he  says  in  Matthew,  "They  seeing  see  not,  and  hearing  they 

(*)  That  the  sensual  nature  is  the  ultimate  of  the  life  of  man,  adhering  to,  and  in 
hering  in,  his  corporeal  nature,  nn.  5077,  5767,  9212,  9216,  9381,  9730.  That  he  is 
called  a  sensual  man,  who  .judges  and  concludes  all  things  from  the  senses  of  the  body, 
and  who  believes  nothing  out  what  he  sees  with  his  eyes  and  touches  with  his  hands, 
nu.  5094,  7693.  That  such  a  man  thinks  in  his  outermost  faculties,  nnd  not  interiorly 
in  himself'  nn.  5089,  5094,  6564,  7693.  That  his  interiors  are  closed,  so  that  he  sees 
nothing  or  divine  truth,  nn.  6564,  6844,  6845.  In  a  word,  that  he  is  in  gross  natural 
light,  and  thus  perceives  nothing  which  is  derived  from  the  light  of  heaven,  nn.  6201. 
6310,  6564,  6844,  6845,  6598,  6612,  6614,  6622,  6624.  That  therefore  he  is  inwardly  op- 
posed  to  all  those  things  which  belong  to  heaven  and  the  church,  nn.  6201,  6316,  6844, 
6645,  6948,  6U49.  That  the  learned,  who  have  confirmed  themselves  against  the  truths 
of  the  church,  are  sensual  men,  n.  6316.  The  quality  of  the  sensual  man  is  described, 
n.  10,236. 

(6)  That  sensual  men  reason  acutely  and  cur  ningly,  since  they  make  all  intelligence 
to  consist  in  speaking  from  the  corporeal  nremory,  nn.  195,  196,  5700,  10,286.  But 
that  they  reason  from  the  fallacies  of  the  senses,  nn.  5084,  6948,  6y49,  7693.  That  sen 
sual  men  are  cunning  and  malicious  more  than  others,  nn.  7698,  10,286.  That  such 
were  called  by  the  ancients  serpents  of  the  tree  of  knowledge,  nn.  195, 196,  197,  6398, 
6949,  10,318. 

182 


HEAVEN.  354,  355 

hear  not,  neither  do  they  understand." — (Ch.  xiii.  13.)  And  in 
another  place:  "Thou  hast  hid  these  things  from  the  wise  and 
prudent,  and  hast  revealed  them  unto  babes"— -(Ch.  xi.  25.) 

354.  It  has  been  granted  me  to  converse  with  many  of  the 
learned  after  their  departure  out  of  the  world,  including  some 
of  the  highest  reputation,  who  are  celebrated  for  their  writings 
through  the  whole  literary  world ;  and  some  who  are  not  so 
celebrated,  but  who,  nevertheless,  had  their  minds  stored  with 
hidden  wisdom.  Those  of  the  former  class,  who  in  heart  had 
denied  a  Divine  Being,  how  much  soever  they  had  confessed  him 
with  their  lips,  were  become  so  stupid,  that  they  could  scarcely 
understand  any  truth  relating  to  civil  affairs,  much  less  any 
spiritual  truth.  I  perceived,  and  saw  too,  that  their  interiors 
belonging  to  the  mind  were  so  closed  as  to  appear  black  (in  the 
spiritual  world,  such  things  are  made  objects  of  sight) ;  and  thus 
that  they  could  not  endure  any  ray  of  heavenly  light,  and,  con 
sequently,  could  not  admit  any  influx  from  heaven.  The  black 
ness,  with  which  their  interiors  appeared  to  be  invested,  was 
greatest,  and  extended  farthest,  in  those  who  had  confirmed 
themselves  against  the  existence  of  a  Divine  Being  by  scientific 
considerations  supplied  by  their  erudition.  In  the  other  life, 
such  persons  receive  every  thing  false  with  delight,  imbibing  it 
as  a  sponge  does  water ;  whilst  they  repel  every  thing  true,  as  a 
bony  elastic  surface  repels  what  falls  on  it.  I  have  also  been 
told,  that  the  interiors  of  those  who  have  confirmed  themselves 
against  a  Divine  Being,  and  in  favor  of  mere  nature,  are  actually 
ossified :  their  head,  likewise,  appears  like  a  callous  substance, 
as  if  made  of  ebony,  which  reaches  even  to  the  nose — a  sign  that 
they  no  longer  possess  any  perception.  Those  who  are  of  this 
character  are  immersed  in  whirlpools,  which  appear  like  bogs, 
where  they  are  whirled  about  by  the  phantasies  into  which  their 
false  notions  are  turned.  The  infernal  fire  which  torments  them 
is  their  thirst  for  glory  and  renown ;  from  which  thirst  they  as 
sault  one  another,  and,  from  their  infernal  heat,  torture  those  who 
do  not  worship  them  as  deities  ;  and  thus,  by  turns,  they  torture 
each  other.  Into  such  insanities  and  horrors  is  turned  all  worldly 
erudition,  when  not  made  interiorly  receptive  of  light  from  heav 
en,  bv  the  acknowledgment  of  a  Divine  Being. 

35§.  That  the  learned  of  this  class  are  of  such  a  quality  in  the 
spiritual  world,  when  they  go  thither  after  death,  may  be  con 
cluded  from  this  circumstance  alone:  that  then  all  things  that 
are  deposited  in  the  natural  memory,  and  are  immediately  in 
connection  with  the  sensual  organs  and  faculties  of  the  body,  as 
are  such  scientific  acquirements  as  are  mentioned  above,  are 
quiescent,  and  only  the  rational  conclusions  which  had  been 
deduced  from  them  there  serve  for  the  materials  of  thought  and 
speech.  Man  carries  with  him,  indeed,  all  his  natural  memory, 
but  the  things  contained  in  it  are  rot,  there,  under  his  view,  and 

183 


355, 356  HEAVEN. 

do  not  present  themselves  to  his  thoughts,  as  they  did  while  lie 
lived  in  the  world.  Nothing  can  he  thence  take  out,  and  bring 
forth  into  spiritual  light,  because  it  contains  nothing  which  belongs 
to  that  light.  But  the  rational  or  intellectual  conclusions  or  ideas 
which  man  has  acquired  for  himself  from  the  sciences  while  he 
lived  in  the  body,  agree  with  the  light  of  the  spiritual  world ; 
whence  it  results,  that  just  in  proportion  as  a  man's  spirit  has 
been  made  rational  by  means  of  knowledges  and  sciences  in  the 
world,  is  he  rational  when  separated  from  the  body :  for  then  the 
man  is  a  spirit ;  and  the  spirit  is  that  which  thinks  while  he  lives 
in  the  body.(6) 

356.  Those,  on  the  other  hand,  who,  by  means  of  knowledges 
and  sciences,  have  procured  for  themselves  intelligence  and  wis 
dom,  being  those  who.  have  applied  them  all  to  uses  of  life,  and 
at  the  same  time  have  acknowledged  a  Divine  Being,  have  loved 
the  Word,  and  have  lived  the  spiritual-moral  life  described  above 
(n.  319) ;  to  these  the  sciences  have  served  for  means  of  becoming 
wise,  and  also,  of  corroborating  the  principles  of  faith.  The  inte 
riors  belonging  to  the  minds  of  these  were  perceived  by  me,  and 
seen  too,  as  if  transparent  with  light,  and  of  a  white,  flaming,  or 
azure  color,  like  that  of  pellucid  diamonds,  rubies,  and  sapphires ; 
and  that  they  had  this  appearance,  according  to  the  extent  to 
which  they  had  derived  confirmations  from  the  sciences  in  favor 
of  the  existence  of  a  Divine  Being,  and  in  favor  of  divine  truths. 
True  intelligence  and  wisdom  appear  under  such  forms  when 
exhibited  to  view  in  the  spiritual  world;  and  they  derive  the 
appearance  from  the  light  of  heaven,  which  is  the  Divine  Truth 
proceeding  from  the  Lord,  from  which  all  intelligence  and  wisdom 
are  derived.  (See  above,  nn.  126 — 133.)  The  planes  for  the  recep 
tion  of  that  light,  in  which  the  variegations,  like  those  of  colors, 
exist,  are  the  interiors  of  the  mind ;  and  confirmations  of  divine 
truths  by  means  of  such  objects  as  exist  in  nature,  thus  such  as 
are  treated  of  in  the  sciences,  produce  those  variegations.Q  For 

(6)  That  matters  of  external  knowledge,  which  may  be  called  scientifics,  belong  to 
the  natural  memory,  which  man  possesses  in  the  body,  nn.  5212,  9922.    That  man  car 
ries  with  him  after  death  all  the  natural  memory,  n.  2475  :  from  experience,  nn.  2481— 
2436.     But  that  he  cannot  then  bring  any  thing  forth  from  that  memory,  as  in  the 
world,  for  several  reasons,  nn.  2476,  2477,  2749. 

(7)  That  mcst  beautiful  colors  appear  in  heaven,  nn.  1053,  1624.    That  colors  in 
heaven  are  derived  from  the  light  tnere,  and  that  they  are  its  modifications  or  variega 
tions,  nn.  1042, 1043, 1058, 1624,  3993,  4530,  4922,  4742.   Thus  that  they  are  the  appear 
ances  of  truth  derived  from  good,  and  signify  such  things  as  belong  to  intelligence 
and  wisdom,  nn.  4530,  4922,  4677,  9466. 

Extracts  from  the  ARCANA  CCELESTIA  respecting  the  Sciences. 

That  man  ought  to  be  imbued  with  sciences  and  knowledges,  since  by  them  he  learns 
tc  think,  afterwards  tc  understand  what  is  trie  and  good,  and  at  length  to  grow  wise, 
nn.  129,  1450,  1451,  1453,  1548,  1802.  That  scientifics*  are  the  first  grounds  on  which 

•  For  convenience,  this  word  is  retained,  because,  though  not  usual  in  the  English  language,  there 
K  no  other  single  word  that  will  express  the  Author's  meaning ;  and  because,  on  this  account,  it  hai 
be* n  generally  adopted  in  the  translation  of  the  Jlrcana  Ctelestia,  and  of  his  other  works.  It  is  applied 
by  the  Author,  not  only  to  what  are  termed,  in  the  customary  use  of  the  term  as  an  adjective  in  Eng 
lish,  scientific  subjects,  but  to  all  matters  of  knowledge  of  an  external  kind,  such  as  abide  in  tht 
memory  as  matl  irs  of  fact,  but  are  not  een  iu  intellectual  light,  or  vieweo  »>y  rational  intuition.— JV, 

184 


HEAVEN.  356 

the  interior  mind  of  man  takes  a  view  of  the  stores  in  his  natural 
memory,  and  such  things  as  it  finds  there  that  can  be  applied  in 
confirmation,  it  sublimates,  as  it  were,  by  the  fire  of  heavenly 
love,  separates  them  from  gross  appendages,  and  purifies  them 
even  into  spiritual  ideas.  That  such  a  process  takes  place,  is 

is  built  and  founded  the  life  of  man,  both  civil,  moral,  and  spiritual,  and  that  they  are 
learned  for  the  sake  of  use  as  an  end,  nn.  1489,  8310.  That  Knowledges  open  the  way 
to  the  internal  man,  and  afterwards  conjoin  that  man  with  the  external  according  to 
uses,  nn.  1563,  1616.  That  the  rational  principle  is  born  by  means  of  sciences  and 
knowledges,  nn.  1895,  1900,  3086.  Yet  not  by  knowledges  themselves,  but  by  the 
affection  of  the  uses  derived  from  them,  n.  1895. 

That  there  are  sci entities  which  admit  divine  truths,  and  others  which  do  not  admit 
them,  n.  5213.  That  empty  scientifics  ought  to  be  destroyed,  nn.  1489,  1492,  1499, 
1580.  That  empty  scientifics  are  those  which  have  for  their  end,  and  which  confirm, 
the  loves  of  self  and  of  the  world,  and  which  withdraw  from  love  to  God  and  love 
towards  the  neighbor ;  because  such  scientifics  close  the  internal  man,  so  that  man 
afterwards  cannot  receive  any  thing  from  heaven,  nn.  1563,  1600.  That  scientifics  are 
the  means  of  growing  wise,  and  the  means  of  becoming  insane,  and  that  by  them  the 
internal  man  is  either  opened  or  closed,  and  thus  the  rational  principle  is  either  culti 
vated  or  destroyed,  nn.  4156,  8628,  9922. 

That  the  internal  man  is  opened  and  successively  perfected  by  scientifics,  if  man  has 
good  use  for  an  end,  especially  a  use  which  respects  eternal  life,  n.  8086.  That  in  this 
case,  scientifics,  which  reside  in  the  natural  man,  are  met  by  spiritual  and  celestial 
things  from  the  spiritual  man,  which  adopt  such  as  are  suitable,  n.  1495.  That  the 
uses  of  heavenly  life  in  this  case  are  extracted,  purified,  and  elevated,  from  the  scien 
tifics  which  reside  in  the  natural  man,  by  the  internal  man,  from  the  Lord,  nn.  1895, 
1896,  1900, 1901,  1902,  5871,  5874,  5901.  And  that  incongruous  and  opposing  scien 
tifics  are  cast  aside,  and  exterminated,  nn.  5871,  5886,  5889. 

That  the  sight  of  the  internal  man  calls  forth  from  the  scientifics  of  the  external  man 
no  other  things  than  what  accord  with  its  love,  n.  9394.  That  beneath  the  sight  of  the 
internal  man,  those  things  which  belong  to  the  love  are  in  the  centre,  and  appear  in 
clearness;  but  those  things  which  do  not  belong  to  the  love  are  at  the  sides,  and 
appear  in  obscurity,  nn.  6068,  6085.  That  suitable  scientifics  are  successively  implanted 
;n  man's  loves,  and  as  it  were  dwell  in  them,  n.  6325.  That  man  would  be  born  into 
intelligence,  if  he  were  born  into  love  towards  his  neighbor ;  but  as  he  is  born  into 
the  love  of  self  and  of  the  world,  he  is  born  in  total  ignorance,  nn.  6323,  6325.  That 
science,  intelligence,  and  wisdom,  are  offsprings  of  love  to  God,  and  of  love  towards 
the  neighbor,  nn.  1226,  2049,  2116. 

That  it  is  one  thing  to  be  wise,  another  thing  to  understand,  another  to  know,  and 
another  to  do ;  but  that  still,  with  those  who  possess  spiritual  life,  they  follow  in  order, 
and  exist  together  in  doing,  or  in  deed,  u.  10,331.  That  also  it  is  one  thing  to  know, 
another  to  acknowledge,  and  another  to  have  faith,  n.  896. 

That  scientifics,  which  belong  to  the  external  or  natural  man,  reside  in  the  light  of 
the  world ;  but  that  truths,  which  have  been  made  truths  of  faith  and  of  love,  and 
have  thus  gained  life,  reside  in  the  light  of  heaven,  n.  5212.  That  the  truths  which 
have  gained  spiritual  life,  are  comprehended  by  natural  ideas,  n.  5510.  That  spiritual 
influx  proceeds  from  the  internal  or  spiritual  man  into  the  scientifics  which  are  in  the 
external  or  natural  man,  nn.  1940,  8005.  That  scientifics  are  the  receptacles,  and  as  it 
were,  the  vessels,  of  the  truth  and  good  which  belong  "to  the  internal  man,  nn.  1469, 
1496,  3068,  5489,  6004,  6023,  6052,  6071,  6077,  7770,  9922.  That  scientifics  are,  as  it 
were,  mirrors,  in  which  the  truths  and  goods  of  the  internal  man  appear  as  in  an 
image,  n.  5201.  That  they  there  abide  together  as  in  their  ultimate,  nn.  5373,  5874, 
5886,  5901,  6004,  6023,  6052,  6071. 

That  influx  is  spiritual  and  not  physicalj  that  is,  that  there  is  influx  from  the  inter 
nal  man  into  the  external,  thus  into  the  scientifics  of  the  latter,  but  not  from  the  exter 
nal  into  the  internal ;  thus  not  from  the  scientifics  of  the  former  into  the  truths  of 
faith,  nn.  3219,  5119,  5259,  5427,  5428,  5478,  6322,  9110,  9111.  That  from  the  truths  of 
the  doctrine  df  the  church,  which  are  derived  from  the  Word,  the  principle  from 
which  to  set  out  is  to  be  drawn,  and  those  truths  are  first  to  be  acknowledged,  and 
that  afterwards  it  is  allowable  to  consult  scientifics,  n.  6047.  Thus  that  it  is  allowable 
for  those  who  are  grounded  in  an  affirmative  principle  respecting  the  truths  of  faith,  to 
confirm  them  intellectually  by  scientifics,  but  not  for  those  who  are  in  a  negative  prin 
ciple,  nn.  25G8,  2588,  4760,  6047.  That  he  who  refuses  to  believe  divine  truths  unless 
he  be  persuaded  by  scientifics,  will  never  believe  them,  nn.  2094,  2832.  That  to  enter 
into  the  truths  of  faith  from  soientifics  is  contrary  to  order,  n.  10,236.  That  those  who 
do  so  become  infatuated  as  to  t  ose  things  which  belong  to  heaven  and  the  church,  nn. 

185 


356  HEAVEN. 

unknown  to  man  whist  he  lives  in  the  body,  because  he  there 
thinks  both  spiritually  and  naturally  at  the  same  time,  and  what 
he  thinks  spiritually  he  is  not  conscious  of,  but  only  of  what  he 
thinks  naturally;  whereas,  when  he  comes  into  the  spiritual 
world,  he  is  not  conscious  of  any  thing  that  he  thought  naturally 
in  the  world,  but  only  of  what  he  thought  spiritually :  such  is 
his  change  of  state. 

From  these  facts  it  is  manifest,  that  man  is  made  spiritual  by 
means  of  knowledges  and  sciences,  and  that  these  are  the  me 
diums  of  becoming  wise, — only,  however,  to  those,  who,  both  in 
faith  and  in  life,  have  acknowledged  the  Divine  Being.  Such 
persons,  also,  are  accepted  in  heaven  more  than  others,  and  are 
among  those  who  there  dwell  in  the  centre  (see  n.  43),  as  being 

128,  129,  140.  That  they  fall  into  falsities  of  evil,  nn.  232,  283,  6047.  And  that  in  the 
other  life,  when  they  think  on  spiritual  subjects,  they  become  like  persons  intoxicated. 
n.  1072.  What  their  further  quality  is,  n.  196.  Examples  illustrating  that  things  spir 
itual  cannot  be  comprehended,  if  entered  into  by  scientifics,  nn.  233,  2094,  2196,  2203, 
2209.  That  many  of  the  learned  are  more  insane  in  spiritual  things  than  the  simple, 
by  reason  that  they  are  immersed  in  a  negative  principle,  and  confirm  this  by  scien- 
tifics,  which  they  have  continually  and  in  abundance  before  their  view,  nn.  4760. 
8629. 

That  those  who  reason  from  scientifics  against  the  truths  of  faith,  reason  sharply, 
because  from  the  fallacies  of  the  senses,  which  arc  engaging  and  persuasive,  since  it  is 
with  difficulty  that  they  can  be  dispersed,  n.  5700.  What  and  of  what  quality  the  fal 
lacies  of  the  senses  are,  nn.  5084,  5094,  6400,  6948.  That  those  who  understand  noth 
ing  of  truth,  and  likewise  those  who  are  immersed  in  evil,  can  reason  about  the  truths 
and  goods  of  faith,  and  yet  not  understand  them,  n.  4214.  That  merely  to  confirm  a 
dogma  is  not  the  part  of  an  intelligent  person,  but  to  see  whether  it  be  true  or  not, 
before  it  is  confirmed,  nn.  4741,  6047. 

That  sciences  are  of  no  avail  after  death,  but  what  a  man  has  imbibed  in  his  under 
standing  and  life  by  means  of  sciences,  n.  2480.  That  still  all  scieritifica  remain  after 
death,  but  that  they  are  quiescent,  nn.  2476 — 2479,  2481 — 2486. 

That  the  same  scientifics,  with  the  evil,  are  falsities,  because  they  are  applied  to  evils, 
and  with  the  good,  are  truths,  because  they  are  applied  to  good,  n.  6917.  That  scien 
tific  truths,  with  the  evil,  are  not  truths,  howsoever  they  may  appear  as  truths  when 
they  are  spoken,  because  inwardly  in  them  there  is  evil,  n.  10,831. 

What  is  the  quality  of  the  desire  of  knowing,  which  spirits  have,  an  example,  n. 
1973.  That  with  the  angels  there  is  an  immense  desire  of  knowing  and  of  growing 
wise,  since  science,  intelligence,  and  wisdom  are  spiritual  food,  nn.  8114,  4459,  4792, 
4976,  5147,  5293,  5340,  5342,  5410,  5426,  5576,  5582,  5588,  5655,  6277,  8562,  9003.  That 
the  science  of  the  ancients  was  the  science  of  correspondences  and  representations,  by 
which  they  introduced  themselves  into  the  knowledge  of  spiritual  things  ;  but  that 
that  science  at  this  day  is  altogether  obliterated,  nn.  4844,  4749,  4964,  4965. 

Spiritual  truths  cannot  be  comprehended,  unless  the  following  universals  be  known  : 
I.  That  all  things  in  the  universe  have  reference  to  good  and  truth,  and  to  the  con 
junction  of  both,  in  order  to  their  possessing  any  real  existence  ;  thus,  to  love  and 
faith,  and  their  conjunction.  II.  That  man  possesses  an  understanding  and  will,  and 
that  the  understanding  is  the  receptacle  of  truth,  and  the  will  of  good :  and  that  all 
things  have  reference  to  those  two  faculties  appertaining  to  man,  and  to  their  conjunc 
tion,  as  all  things  have  reference  to  truth  and  good,  and  their  conjunction.  III.  That 
there  is  an  internal  man  and  an  external,  and  that  they  are  as  distinct  from  each  other 
as  heaven  and  the  world ;  and  yet  that  they  ought  to  make  one,  in  order  that  man 
may  be  truly  a  man.  IV.  That  the  light  of  heaven  is  that  in  which  the  internal  man 
is,  and  the  light  of  the  world  that  in  which  the  external  man  is,  and  that  the  light  of 
heaven  is  divine  truth  itself,  which  is  the  source  of  all  intelligence.  V.  That  there  i» 
a  correspondence  between  the  things  which  exist  in  the  internal  man  and  those  which 
exist  in  the  external,  and  that  hence  they  appear  in  all  cases  under  another  aspect, 
insomuch  that  they  are  not  discerned  except  by  the  science  of  correspondences.  Un 
less  these  and  several  other  things  be  known,  no  ideas  can  be  conceived  and  formed 
of  spiritual  and  celestial  truths  except  such  as  are  incongruous ;  and  thus  scientifics 
and  knowledges,  which  belong  to  the  natural  man,  without  those  universals,  can  be  ot 
little  service  to  the  rational  man  for  understanding  and  improvement.  Honce  it  u 
evident  how  necessary  scieutifics  are. 

186 


HEAVEN.  357    358 

in  the  light  more  than  others.  These  are  the  intelligent  and 
wise  in  heaven,  who  shine  with  the  brightness  of  the  firmament, 
and  who  shine  as  the  stars.  But  the  simple,  there,,  are  those 
who  have  acknowledged  the  Divine  Being,  have  loved  the  Word, 
and  have  lived  a  spiritual-moral  life,  but  with  whom  the  inte 
riors  belonging  to  the  mind  have  not  been  much  cultivated  by 
knowledges  and  sciences.  The  human  mind  is  like  ground, 
which  acquires  a  quality  according  to  the  pains  bestowed  on  its 
cultivation. 


OF  THE  RICH  AND  THE  POOR  IN  HEAVEN. 

35T.  Yaiious  opinions  exist  respecting  the  reception  of  people 
in  heaven.  Some  imagine,  that  the  poor  are  received  there,  but 
not  the  rich ;  others,  that  rich  and  poor  are  admitted  alike ; 
others,  that  the  rich  cannot  be  accepted,  unless  they  relinquish 
their  possessions,  and  put  themselves  on  a  level  with  the  poor : 
and  all  confirm  their  respective  opinions  by  the  Word.  But 
they  who  make  any  difference  between  the  rich  and  the  poor  in 
regard  to  their  capability  of  admission  into  heaven,  do  not  un 
derstand  the  Word.  The  Word,  in  its  inward  recesses,  is  spiri 
tual,  but  in  its  letter  it  is  natural ;  whence  they  who  only  appre 
hend  the  Word  as  to  its  literal  sense,  and  not,  in  any  degree,  as 
to  its  spiritual  sense,  cannot  but  fall  into  error  on  many  subjects, 
and  especially  respecting  the  rich  and  the  poor ;  as  when  they 
suppose,  that  it  is  as  difficult  for  the  rich  to  go  to  heaven  as  it  is 
for  a  camel  to  go  through  the  eye  of  a  needle,  and  that  it  is  easy 
to  the  poor  merely  because  they  are  poor,  it  being  said,  "  Blessed 
be  ye  poor  j  for  yours  is  the  kingdom  of  God." — (Luke  vi.  20.) 
But  they  who  know  any  thing  of  the  spiritual  sense  of  the  Word, 
think  differently,  being  aware  that  heaven  is  designed  for  all  who 
live  a  life  of  faith  and  love,  whether  they  be  rich  or  poor.  But 
who  are  meant  in  the  Word  by  the  rich,  and  who  by  the  poor, 
will  be  shown  in  what  follows.  From  much  conversation  with 
the  angels,  and  from  living  in  society  with  them,  I  have  had 
opportunity  of  knowing  with  certainty,  that  the  rich  obtain  ad 
mission  into  heaven  as  easily  as  the  poor ;  and  that  no  man  is 
excluded  from  heaven  merely  because  he  abounded  in  this  world's 
goods,  and  no  man  is  received  there  merely  because  he  was  with 
out  them.  There  are  in  heaven  both  rich  and  poor ;  and  there 
are  many  of  the  rich  who  are  in  stations  of  greater  glory  and  hap 
piness  than  the  poor. 

358.  It  is  proper  to  mention  by  way  of  preface,  that  a  man 
may  acquire  riches,  and  accumulate  wealth,  as  far  as  opportunity 
is  given  him,  provided  it  is  not  accomplished  by  the  exercise  oi 
cunning  and  c :'  wicked  arts  ;  that  he  may  eat  and  drink  daintily, 

1ST 


358  HEAVEN. 

provided  lie  does  not  make  his  life  to  consist  in  such  enjoyments  ; 
that  he  may  have  a  handsome  house  and  furniture,  so  far  as  is 
suitable  to  his  situation  in  life ;  that  he  may  converse  with  others 
as  others  do,  may  frequent  places  of  amusement,  and  talk  about 
worldly  affairs ;  and  that  he  has  no  need  always  to  wear  an  aii 
of  devotion,  going  with  a  sad  and  sorrowful  countenance,  and 
walking  with  his  head  bowing  down,  but  may  appear  good- 
humored  and  cheerful ;  and  that  neither  is  he  obliged  to  give  his 
property  to  the  poor,  any  further  than  affection  leads  him  to  do 
so ;  in  one  word,  that  he  may  live,  in  external  form,  just  as  a 
man  of  the  world  does  :  and  that  these  things  will  not  prevent 
his  going  to  heaven,  provided,  in  the  inward  recesses  of  his  mind, 
he  thinks  respecting  God  in  a  becoming  manner,  and  deals  sin 
cerely  and  justly  with  his  neighbor.  For  man  is  such  in  quality 
as  are  his  affection  and  thought,  or  his  love  and  faith :  all  things 
that  he  does  in  externals  thence  derive  their  life,  for  to  act  is  to 
will,  and  to  speak  is  to  think,  because  a  man  acts  from  his  will 
and  speaks  from  his  thought.  On  this  account,  when  it  is  said 
in  the  Word,  that  man  will  be  judged  according  to  his  deeds  and 
rewarded  according  to  his  works,  the  meaning  is,  that  he  will 
be  judged  and  rewarded  according  to  the  thought  and  affection 
from  which  his  deeds  or  works  proceeded,  or  which  were  included 
in  them ;  for  without  these,  the  actions  are  of  no  moment,  and 
the  character  of  the  actions  is  precisely  that  of  the  thought  and 
affection  from  which  they  are  performed^1)  It  hence  is  evident, 
that  the  external  of  man  goes  for  nothing,  but  that  the  internal 
is  all,  from  which  the  external  proceeds.  Let  us  take  an  illus 
tration.  Suppose  a  person  to  act  sincerely,  and  to  abstain  from 
defrauding  another,  merely  because  he  is  afraid  of  the  law,  of 
the  loss  of  character,  and  thence  of  honor  and  gain,  but  who,  if 
that  fear  did  not  restrain  him,  would  defraud  others  as  much  as 
he  could;  thus,  in  his  thought  and  will  is  fraud,  and  yet  his 
deeds,  in  their  external  form,  appear  sincere  :  such  a  person,  be 
ing  insincere  and  fraudulent  interiorly,  has  hell  within  him.  On 
the  other  hand,  suppose  a  person  to  act  sincerely,  and  to  abstain 
from  defrauding  another,  because  to  do  otherwise  would  be  to 
sin  against  God  and  against  his  neighbor :  this  person,  if  he  had 

(')  That  it  is  very  frequently  said  in  the  Word,  that  man  shall  be  judged,  and  that 
he  shall  be  recompensed,  according  to  his  deeds  and  his  works,  n.  3934.  That  by 
deeds  and  works,  in  such  passages,  are  not  meant  deeds  and  works  in  the  external 
form,  but  in  the  internal ;  since  good  works  in  the  external  form  are  done  also  by  the 
wicked,  but  in  the  external  and  at  the  same  time  in  the  internal  form,  only  by  the  good, 
nn.  3984,  6073.  That  works,  like  all  acts,  derive  their  esse  and  ezistere,  and  their  qual 
ity,  from  the  interiors  of  man,  which  are  those  of  his  thought  and  will,  since  they 
thence  proceed ;  wherefore,  such  as  the  interiors  are,  such  are  the  works,  un.  8934, 
8911,  10,331.  Thus,  such  as  the  interiors  are  in  regard  to  love  and  faith,  nn.  3934, 
6073, 10,331, 10,333.  That  thus,  works  contain  those  principles,  and  are  them  in  effect, 
n.  10,331.  Wherefore,  for  a  man  to  be  judged  and  recompensed  according  to  his 
deeds  and  works,  denotes,  according  to  those  principles,  nn.  3147,  3934,  6078,  8911, 
10,331,  10,333.  That  works,  so  far  as  they  respect  self  and  the  world,  are  not  good, 
but  only  so  far  as  they  respect  the  Lord  and  a  man's  neighbor,  n.  3147. 

188 


HEAVEN.  359,  360 

opportunity  to  defraud  another,  still  would  not  do  it :  Ms  thought 
and  will  are  regulated  by  conscience ;  thus,  he  has  heaven  within 
him.  In  external  form,  the  deeds  of  both  appear  similar ;  but  in 
internal,  they  are  totally  different. 

359.  Since  a  man  may  live,  in  external  form,  as  others  do ; 
may  acquire  riches,  keep  a  plentiful  table,  be  elegantly  lodged 
and  attired  according  to  his  condition  and  occupation,  may  en 
joy  pleasurable  and  cheerful  scenes  and  objects,  and  undertake 
worldly  engagements  for  the  sake  of  occupation  and  business, 
and  in  order  that  his  life,  both  of  mind  and  body,  may  be  kept 
in  a  sound  state,  provided  he  interiorly  acknowledges  the  Divine 
Being  and  cherishes  good-will  to  his  neighbor ;   it  is  evident, 
that  it  is  not  so  difficult  to  enter  the  way  to  heaven  as  many  sup 
pose.     The  only  difficulty  is,  to  be  able  to  resist  the  love  of  self 
and  of  the  world,  and  to  prevent  it  from  being  predominant ;  for 
this  is  the  root  of  all  evils^2)     That  it  is  not  so  difficult  as  many 
suppose,  is  taught  by  these  words  of  the  Lord  :  "  Learn  of  Me  / 
fw  I  am  meelc  and  lowly  of  heart  /  and  ye  shall  fond  rest  unto 
your  souls.      For  My  yoke  is  easy,  and  My  burden  is  light" — • 
(Matt.  xi.  29,  30.)     The  reason  that  the  Lord's  yoke  is  easy,  and 
His  burden  light,  is,  because,  so  far  as  a  man  resists  the  evils 
that  spring  from  the  love  of  self  and  of  the  world,  he  is  led  by 
the  Lord,  and  not  by  himself;  and  the  Lord  afterwards  resists 
those  evils  in  man,  and  removes  them. 

360.  I  have  conversed  after  death  with  some,  who,  while  on 
earth,  renounced  the  world,  and  gave  themselves  up  to  an  almost 
solitary  life,  that  by  the  abstraction  of  their  thoughts  from  worldly 
concerns,  they  might  be  incessantly  engaged  in  pious  medita 
tions  ;  believing  that  this  was  the  way  to  enter  the  path  to  heav 
en.     But  these,  in  the  other  life,  are  found  to  have  acquired  a 
melancholy  disposition :   they  despise  others  who  are  not  like 
themselves,  and  are  indignant  at  not  obtaining  a  happier  lot  than 
others,  believing  that  they  have  deserved  it ;  neither  have  they 
any  concern  about  others ;  and  they  avert  themselves  from  offices 
of  charity,  though  it  is  by  these  that  conjunction  is  maintained 
with  heaven.      They  desire  heaven  more  than  others  do ;   but 
when  they  are  raised  to  where  the  angels  are,  they  cause  anxie 
ties,  which  disturb  the  felicities  of  the  angels  ;  wherefore  they 
are  separated  from  their  society  ;  after  which  they  betake  them 
selves  to  desert  places,  where  they  follow  a  similar  life  to  that 
which  they  led  in  the  world.     Man  can  only  be  formed  for  heav 
en  by  means  of  the  world.     It  is  there  that  ultimate  effects  have 
their  station,  into  which  the  affection  of  every  one  is  to  be  deter- 

(*)  That  all  evils  are  derived  from  the  love  of  self  and  of  the  world,  nn.  1307. 1808, 
1821,  1594,  1691,  3418,  7255,  7376,  7480,  7488,  8318,  9335,  9348,  10,038,  10,742.  Which 
are,  contempt  of  others,  enmity,  hatred,  revenge,  cruelty,  deceit,  nn.  6667,  7372,  7373, 
7374,  9348,  10,038,  10,742.  That  man  is  born  into  those  loves,  thus  that  in  them  are 
liia  hereditary  evils,  nn.  694,  4317,  5660. 

189 


360,  361  HEAVEN. 

mined1;  for  unless  the  affection  puts  itself  forth,  or  effuses  itself 
into  acts,  which  is  done  in  a  numerous  society,  it  is  suffocated, 
and,  at  last,  so  completely,  that  the  man  has  no  longer  any  re 
spect  to  his  neighbor,  but  only  to  himself.  It  hence  is  manifest, 
that  the  life  of  charity  towards  the  neighbor,  which  consists  in 
doing  what  is  just  and  right  in  all  our  dealings  and  occupations, 
leads  to  heaven ;  but  not  a  life  of  piety  without  the  former  :(*) 
consequently,  that  the  exercises  of  charity,  and  the  increase  ot 
the  life  of  charity  by  their  means,  can  only  have  existence  so  far 
as  a  man  is  engaged  in  occupations  of  business ;  and  that  they 
cannot  have  existence,  so  far  as  he  removes  himself  from  such 
occupations.  Of  those  who  have  done  so,  I  will  now  speak  from 
experience.  Many  of  those  who  had  employed  themselves  in 
the  world  in  trade  and  merchandise,  and  also  had  become  rich 
by  these  pursuits,  are  in  heaven ;  but  fewer  of  those  who  attained 
rank  and  wealth  by  filling  offices  in  the  state ;  and  the  reason  is, 
because  the  latter,  by  the  gain  they  had  made,  and  by  the  hon 
ors  conferred  upon  them,  for  dispensing  justice  and  equity,  and 
also  by  conferring  posts  of  profit  and  honor  on  others,  were  in 
duced  to  love  themselves  and  the  world,  and  through  this,  to  re 
move  their  thoughts  and  affections  from  heaven,  and  turn  them 
to  themselves.  For  so  far  as  a  man  loves  himself  and  the  world, 
and  respects  himself  and  the  world  in  every  thing,  he  alienates 
himself  from  the  Divine  Being,  and  removes  himself  from 
heaven. 

361.  The  lot  of  the  rich  who  go  to  heaven  is  of  such  a  nature, 
that  they  find  themselves  in  the  possession  of  opulence  beyond 
others.  Some  of  them  dwell  in  palaces,  all  the  interior  and  fur 
niture  of  which  shine  as  with  gold  and  silver ;  and  they  have 
abundance  of  every  thing  that  can  promote  the  uses  of  life.  They 
do  not,  however,  in  the  smallest  degree,  place  their  hearts  on 
these  things,  but  on  the  uses  themselves :  these  they  behold  in 
clearness,  and  as  if  in  the  light ;  but  the  gold  and  silver  they  see 
obscurely,  and  as  if,  respectively,  in  the  shade.  The  reason  is, 
because,  in  the  world,  they  had  loved  uses,  and  gold  and  silver 
only  as  means,  and  instruments  of  service.  Thus  uses  them 
selves  are  refulgent  in  heaven ;  the  good  of  use  shining  like  gold, 
and  truth  of  use  like  silver.(4)  According  to  the  quality,  there- 


(')  That  charity  towards  a  man's  neighbor  consists  in  doing  what  is  good,  just,  and 
right,  in  all  our  dealings  and  in  every  employment,  nn.  8120,  8121,  8122.  Hence,  thai 
charity  towards  a  man's  neighbor  extends  itself  to  all  things,  both  general  and  par 
ticular,  which  he  thinks,  wills,  and  does,  n.  8124.  That  a  life  of  piety  without  a  lif« 
of  charity  is  of  no  avail,  but  with  it  is  profitable  for  all  things,  nn.  8252,  8253. 

(*)  That  all  good  has  its  delight  from  use,  and  according  to  use,  nn.  3049,  4984, 7083 ; 
and  also  its  quality ;  consequently,  such  as  the  use  is,  such  is  the  good,  u.  3049.  That 
all  the  happiness  and  delight  of  life  result  from  uses,  n.  997.  In  general,  that  life  is 
the  life  of  uses,  n.  1964.  That  angelic  life  consists  in  the  goods  of  love  and  charity, 
thus  in  performing  uses,  n.  452.  That  the  Lord,  and  from  Him  the  angels,  regard  only 
the  ends  respected  by  man,  which  ends  are  uses,  nn.  1317, 1645,  5844.  That  the  king 
dom  of  the  Lord  'A  a  kingdom  of  uses,  nn..  454,  696,  1103,  3645,  4054,  7088.  That  to 

190 


HEAVEN.  362,  363 

fore,  of  the  uses  wliich  such  persons  had  performed  in  the  world, 
is  that  of  their  opulence  in  heaven,  and  of  their  enjoyment  and 
happiness.  Good  uses  consist  in  a  man's  providing  for  himself 
and  his  family  the  necessaries  of  life ;  in  desiring  abundance  for 
the  sake  of  his  country,  and  also  of  his  neighbor,  to  whom  a  rich 
man  can  do  good  in  many  ways,  which  a  poor  man  cannot ;  and 
because  he  is  thus  enabled  to  withdraw  his  mind  from  a  life  oi 
idleness,  which  is  a  pernicious  life,  since,  in  idleness,  man,  from 
the  evil  inherent  in  him,  is  prone  to  indulge  bad  thoughts. 
These  uses  are  good,  so  far  as  they  have  in  them  a  Divine  Prin 
ciple  ;  that  is,  so  far  as  man  looks  in  them  to  the  Divine  Being 
and  to  heaven,  and  places  his  own  good  in  those  uses,  and  only 
in  wealth  as  a  subordinate  good,  tending  to  promote  the  former. 

362.  But  the  lot  of  those  rich  men  who  have  not  believed  in 
a  Divine  Being,  and  have  rejected  from  their  mind  the  things 
belonging  to  heaven  and  the  church,  is  quite  contrary.     These 
are  in  hell,  surrounded  by  filth,  misery,  and  destitution.     Such 
are  the  things  into  which  riches  are  turned  when  they  are  loved 
as  an  end ;  and  not  only  the  riches  are  so  changed,  but  also  the 
uses  to  which  they  have  been  applied,  and  which  were,  either 
that  their  possessors  might  follow  in  every  thing  the  bent  of  their 
inclinations,  indulge  in  voluptuous  enjoyments,  and  be  able, 
more  abundantly  and  freely,  to  give  their  mind  to  flagitious 
practices ;   or  else,  to  exalt  themselves  over  others,  whom  they 
despise.     These  riches,  and  these  uses,  seeing  they  have  nothing 
in  them  of  a  spiritual,  but  only  what  is  of  an  earthly  nature, 
turn  to  filth.     For  a  spiritual  principle  contained  in  riches  and 
the  uses  of  them,  is  like  the  soul  in  the  body,  and  like  the  light 
of  heaven  in  moist  ground :    without  it,  they  rot,  like  a  body 
without  a  soul,  and  like  moist  ground  without  the  light  of  heav 
en.     These  are  the  persons  whom  riches  seduce,  and  who  are 
withdrawn  by  them  from  heaven. 

363.  The  ruling  affection  or  love  of  every  man  remains  with 
him  -after  death,  and  is  not  extirpated  to  eternity.    The  reason  of 
this  is,  because  the  spirit  of  a  man  is  altogether  such  as  his  love 
is ;  and,  what  is  an  arcanum,  the  body  of  every  spirit  and  angel 
is  the  external  form  of  his  love,  perfectly  corresponding  to  its 
internal  form,  which  is  that  of  his  natural  and  rational  mind. 
Hence  it  is  that  spirits  are  known  as  to  their  quality  by  their 
countenance,  their  gestures,  and  their  speech ;  and  man  would 
be  known  in  the  same  manner,  as  to  his  spirit,  while  he  lives  in 
the  world,  had  he  not  learned  to  put  on,  in  his  countenance,  his 
gestures,  and  his  speech,  appearances  which  do  not  belong  to 
him.     From  these  facts  it  may  be  seen  with  certainty,  that  man 
remains  to  eternity,  such  as  is  his  predominant  affection  or  love. 


serve  the  Lord  is  to  perform  uses,  n.  7038.     That  all  have  a  quality  according  to  th« 
quality  of  the  uses  which  they  perform,  nn.  4054,  6315 ;  Illustrated,  ru  7088. 

191 


363,  364:  HEAVEN. 

It  has  been  granted  me  to  converse  with  some  who  lived  seven 
teen  centuries  ago,  and  whose  lives  are  known  from  the  writings 
of  that  age ;  and  it  was  ascertained,  that  they  are  still  led  by  the 
love  which  prevailed  in  them  then.  It  may  hence  also  appear 
with  certainty,  that  the  love  of  riches,  and  of  the  uses  to  be  per 
formed  by  riches,  remains  with  every  one  to  eternity,  and  con 
tinues  to  be  completely  of  the  same  quality  as  had  been  acquired 
in  the  world.  There  is,  however,  this  difference ;  that  riches, 
with  those  who  had  employed  them  for  good  uses,  are  turned 
into  enjoyments  according  to  those  uses ;  whereas  riches,  with 
those  who  had  employed  them  for  bad  uses,  are  turned  into  filth ; 
with  which  also,  they  are  then  delighted ;  much  as,  in  the  world, 
they  had  been  delighted  with  riches  for  the  sake  of  the  bad  uses 
to  which  they  applied  them.  The  reason  that  they  are  then 
delighted  with  filth,  is,  because  the  foul  voluptuous  pleasures 
and  flagitious  practices,  wrhich  were  the  uses  to  which  they  ap 
plied  them, — and  avarice  likewise,  which  is  the  love  of  riches 
without  regard  to  any  use, — correspond  to  filth.  Spiritual  filth 
is  nothing  else. 

364.  As  for  the  poor,  they  do  not  go  to  heaven  on  account  of 
their  poverty,  but  on  account  of  their  life.  His  life  follows  every 
Dne,  whether  he  be  rich  or  poor.  There  is  no  special  grace  for 
one  any  more  than  for  another  :(5)  he  is  received  who  has  lived 
well,  and  he  is  rejected  who  has  lived  ill.  Besides,  poverty  se 
duces  and  withdraws  a  man  from  heaven,  as  much  as  wealth 
does.  Among  the  poor  are  great  numbers  who  are  not  content 
with  their  lot,  who  covet  many  things,  and  who  believe  riches  to 
be  real  blessings  ;(^  on  which  account,  not  obtaining  them,  they 
are  incensed,  and  iorm  bad  thoughts  of  the  Divine  Providence. 
They  also  envy  others  their  advantages ;  and,  besides,  they  are 
equally  ready  to  defraud  others  when  they  find  opportunity,  and 
equally  live  in  debasing  voluptuous  pleasures.  Not  so  the  poor 
who  are  content  with  their  lot,  who  are  industrious  and  diligent 
in  their  calling,  who  love  work  better  than  idleness,  and  who 
deal  sincerely  and  faithfully ;  living,  at  the  same  time,  a  Christian 
life.  I  have  sometimes  conversed  with  some  of  those,  who  be 
longed  to  the  class  of  peasants  and  common  people,  who,  while 
they  lived  in  the  world,  had  believed  in  God,  and  had  done  what 
was  just  and  right  in  their  callings.  Being  grounded  in  an  affec 
tion  for  knowing  the  truth,  they  asked  what  charity  and  faith 
are ;  because,  in  the  world,  they  had  heard  much  about  faith, 

(ft)  That  there  is  no  such  thing  as  immediate  mercy,  but  that  mercy  is  mediate,  that 
is,  is  shown  to  those  who  live  according  to  the  Lord's  precepts;  because,  from  a  prin 
ciple  of  mercy,  He  leads  men  continually  in  the  world,  and  afterwards  to  eternity,  nn. 
8700,  10,659. 

(•)  That  dignities  and  riches  are  not  real  blessings,  wherefore  they  are  given  to  the 
wicked  as  well  as  to  the  good,  nn.  8939, 10,775, 10,776.  That  real  blessing  is  the  recep 
tion  of  love  and  of  faith  from  the  Lord,  and  thereby  conjunction,  for  thence  comet 
eternal  happiness,  nn.  1420,  1422,  2846,  3017,  3408,  3504,  3514,  3530,  3565,  3584,  4S1^ 
4981,  8939,  10,495. 

192 


HEAVEN.  364,  305 

and,  in  the  other  life,  much  about  charity.  It  was,  therefore, 
told  them,  that  charity  is  every  thing  that  relates  to  life,  and  faith 
is  every  thing  that  relates  to  doctrine ;  consequently,  that  charity 
consists  in  willing  and  doing  what  is  just  and  right  in  all  our 
dealings,  and  faith  in  thinking  justly  and  rightly  :  and  that  faith 
and  charity  are  mutually  conjoined.,  like  doctrine  and  a  life  ac 
cording  to  it,  or  like  thought  and  will ;  and  that  faith  becomes 
charity,  when  a  man  also  wills  and  does  what  he  justly  and 
rightly  thinks ;  on  the  accomplishment  of  which,  they  are  no 
longer  two,  but  one.  All  this  they  well  understood,  and  rejoiced 
at  the  information,  observing  that,  when  in  the  world,  they  could 
not  comprehend,  how  believing  could  be  any  thing  else  than 
living. 

365.  From  these  facts  it  may  appear  with  certainty,  that  both 
rich  and  poor  go  to  heaven  alike,  and  the  one  as  easily  as  the 
other.  The  reason  that  it  is  imagined  that  the  poor  are  admitted 
easily,  and  the  rich  with  difficulty,  is,  because  the  Word  has  not 
been  understood,  where  it  makes  mention  of  the  rich  and  the 
poor.  By  the  rich  are  there  meant,  in  the  spiritual  sense,  those 
who  abound  in  the  knowledges  of  good  and  truth,  thus  who  be 
long  to  the  church,  which  is  in  possession  of  the  Word ;  and  by 
the  poor,  those  who  are  destitute  of  such  knowledges,  but  yet 
desire  them,  thus,  who  live  in  countries  beyond  the  limits  of  the 
church,  where  the  Word  does  not  exist.  By  the  rich  man  who 
was  clothed  in  purple  and  fine  linen,  and  who  was  cast  into  hell, 
is  meant  the  Jewish  nation,  which,  as  possessing  the  Word,  and 
thence  abounding  in  the  knowledges  of  good  and  truth,  is  called 
a  rich  man.  By  garments  of  purple  are  also  signified  knowledges 
of  good,  and  by  garments  of  fine  linen,  knowledges  of  truth.(7) 
But  by  the  poor  man  who  lay  at  his  gate,  and  desired  to  be  fed 
with  the  crumbs  which  fell  from  the  rich  man's  table,  and  who 
was  carried  by  angels  into  Abraham's  bosom,  are  meant  the 
Gentiles,  who  did  not  possess  the  knowledges  of  good  and  truth, 
but  yet  desired  them. — (Luke  xvi.  19 — 31.)  By  the  rich  men 
who  were  called  to  a  great  supper,  and  excused  themselves,  is 
also  meant  the  Jewish  nation ;  and  by  the  poor  men  who  were 
introduced  in  their  place,  are  meant  the  nations  that  were  not 
within  the  church. — (Luke  xii.  16 — 24.)  Who  are  meant  by  the 
rich  man,  of  whom  the  Lord  said,  "/£  is  more  easy  far  a  camel 
to  go  through  the  eye  of  a  needle,  than  for  a  rich  man  to  enter 
into  the  'kingdom  of  God"  (Matt.  xix.  24),  shall  also  be  explained. 
By  a  rich  man  are  there  meant  the  rich  in  both  senses,  both  the 
natural  and  the  spiritual.  In  the  natural  sense,  the  rich  are 
those  who  abound  in  wealth,  and  set  their  heart  upon  it :  but,  in 
the  spiritual  sense,  they  are  those  who  abound  in  knowledges 

(7)  That  garments  signify  truths,  thus  knowledges,  nn.  1073,  2576,  5319,  5954,  9212, 
9216,  9952,  10,536.  That  purple  signifies  celestial  good,  u.  9467.  That  fine  linen  sig 
nif  es  truth  from  a  celestial  origin,  nn.  5319,  9469,  9744. 

13  193 


365,  366  HEAVEN. 

and  sciences,  for  these  are  spiritual  riches,  and  who  desire,  by 
means  of  them,  to  introduce  themselves,  by  self-derived  intelli 
gence,  into  the  things  belonging  to  heaven  and  the  church.  A8 
this  is  contrary  to  divine  order,  it  is  said  that  it  is  easier  for  a 
camel  to  pass  through  the  eye  of  a  needle :  for  in  the  spiritual 
sense,  by  a  camel  is  signified  the  principle  of  knowledge  and 
science  in  general,  and  by  the  eye  of  a  needle,  spiritual  truth^8) 
That  such  things  are  signified  by  a  camel  and  the  eye  of  a  needle, 
is  not  known  at  the  present  day,  because  hitherto  the  science  has 
not  been  disclosed,  which  teaches  what  is  meant,  in  the  spiritual 
sense  of  the  Word,  by  the  expressions  employed  in  its  literal 
sense.  In  every  particular  of  the  Word  there  is  contained  a 
spiritual  sense;  and  a  natural  sense  also;  for,  in  order  that  con 
junction  might  be  effected  between  heaven  and  the  world,  or 
between  angels  and  men,  after  immediate  conjunction  had  ceased, 
the  Word  was  written  by  pure  correspondences,  according  to  the 
relation  between  natural  things  and  spiritual.  It  hence  is  evi 
dent,  who  are  specifically  meant  by  the  rich  man  in  the  above 
cited  passage.  (That  by  the  rich  are  meant  in  the  Word,  in  its 
spiritual  sense,  those  who  possess  the  knowledges  of  good  and 
truth,  and,  by  riches,  those  knowledges  themselves,  which  also 
are  real  spiritual  riches,  may  be  seen  from  various  passages :  as 
Isaiah  x.  12 — 14,  xxx.  6,  7,  xlv.  3  ;  Jerem.  xvii.  3,  xlvii.  7,  1.  36, 
37,  li.  13;  Dan.  v.  2,  3,  4;  Ezek.  xxvi.  7,  12,  xxvii.  1 — end; 
Zech.  ix.  3,  4 ;  Ps.  xl.  13 ;  Hos.  xii.  9 ;  Kev.  iii.  17,  18 ;  Luke 
xiv.  33  ;  and  elsewhere.  And  that  by  the  poor  in  the  spiritual 
sense,  are  signified  those  who  do  not  possess  the  knowledges  of 
good  and  truth,  and  yet  desire  them,  may  be  seen  from  Matt. 
xi.  5  ;  Luke  vi.  20,  21^  xiv.  21 ;  Isa,  xiv.  30,  xxix.  19,  xli.  17, 18 ; 
Zeph.  iii.  12,  18.  All  these  texts  may  be  seen  explained  in  the 
Arcana  Codestia,  n.  10,227.) 


OF  MARRIAGES  IN  HEAVEN. 

366.  Since  the  inhabitants  of  heaven  are  from  the  human  race, 
whence  consequently  the  angels  who  occupy  it  are  of  both  sexes ; 

(8)  That  a  camel,  in  the  Word,  signifies  the  principle  of  knowledge  and  of  science  in 
general,  nn.  3048,  8071,  3143,  8145.  What  is  meant  by  needle-work,  and  working  with 
a  needle ;  and  hence,  what  by  a  needle,  n.  96S8.  That  to  enter  into  the  truths  of  faith 
from  scientifics  is  contrary  to  divine  order,  n.  10,236.  That  those  who  do  so  become 
infatuated  as  to  those  tilings  which  belong  to  heaven  and  to  the  church,  nn.  128,  129, 
130.  282,  233,  6047.  And  that  in  the  other  "life,  when  they  think  about  spiritual  things, 
they  become  like  persons  intoxicated,  n.  1072.  What  further  is  their  quality,  n.  196. 
Examples  to  illustrate  that  spiritual  things  cannot  be  comprehended,  if  entrance  to 
them  be  made  by  scientifics,  nn.  233,  20*4, 1196,  2203,  2209.  That  from  spiritual  truth 
it  is  allowable  to  enter  into  the  scientifics  which  belong  to  the  natural  man  ;  but  not 
vice  versa,  because  spiritual  influx  into  the  natural  principle  takes  place,  but  not  natural 
influx  into  the  spiritual  principle,  nn.  3219,  5119,  5259,  5427,  5428,  5478,  6322,  9110, 
9111.  That  the  truths  of  the  Word  and  of  the  church  ought  first  to  be  acknowledged, 
and  afterwards  it  is  allowable  to  consult  scientific^,  but  not  vice  versa,  n.  6047. 

194 


HEAVEN.  367,  368 

and  since  it  was  ordained  from  creation  that  the  woman  should 
be  for  the  man,  and  the  man  for  the  woman,  thus  that  the  one 
should  be  the  other's ;  and  since  the  love  that  it  should  be  so  is 
innate  in  both ;  it  follows,  that  there  are  marriages  in  the  hea 
vens  as  well  as  on  earth.  Marriages  in  the  heavens,  however, 
greatly  differ  from  marriages  on  earth.  What,  therefore,  is  the 
nature  of  marriages  in  the  heavens,  in  what  they  differ  from 
marriages  on  earth,  and  in  what  they  agree,  shall  here  be 
shown. 

367.  In  the  heavens,  marriage  is  the  conjunction  of  two  into 
one  mind;   the  nature  of  which' conjunction  shall  be  first  ex 
plained.    The  mind  consists  of  two  parts,  one  of  which  is  called 
the  understanding,  and  the  other  the  will.     When  those  two 
parts  act  in  unity,  they  are  then  called  one  mind.     In  heaven, 
the  husband  acts  as  that  part  which  is  called  the  understanding, 
and  the  wife  as  that  which  is  called  the  will.     When  this  con 
junction,  which  exists  in  the  interiors,  descends  into  the  inferior 
parts  that  belong  to  the  body,  it  is  perceived  and  felt  as  love ; 
and  the  love  thus  felt  is  conjugial*  love.   From  these  truths  it  is 
evident,  that  conjugial  love  derives  its  origin  from  the  conjunc 
tion  of  two  individuals  into  one  mind.   This  is  termed,  in  heaven, 
dwelling  together ;  and  it  is  said  of  such,  that  they  are  not  two, 
but  one.     Therefore,  in  heaven,  two  married  partners  are  not 
called  two,  but  one  angel^1) 

368.  That  there  should  exist  such  a  conjunction  of  the  hus 
band  and  wife  in  their  inmost  parts,  which  belong  to  their  minds, 
results  from  creation  itself.    For  the  man  is  born  to  be  under  the 
influence  of  intellect,  thus,  to  think  from  the  understanding ;  but 
the  woman  to  be  under  the  influence  of  will,  thus,  to  think  from 
the  will.     This  also  is  evident  from  the  inclination,  or  connate 

(J)  That  it  is  unknown  at  this  day  what  and  whence  conjugial  love  is,  n.  2727.  That 
conjugial  love  consists  in  willing  what  the  other  wills,  thus  mutually  and  reciprocally, 
n.  2731.  That  those  who  are  grounded  in  conjugial  love  dwell  together  in  their  inmost 
principles  of  life,  n.  2732.  That  there  is  a  union  of  two  minds,  and  thus  that  from  love 
they  become  one,  nn.  10,168,  10,169.  For  the  love  of  minds,  which  is  spiritual  love,  is 
union,  nn.  1394,  2057,  3939,  4018,  5307,  6195,  7Q81—  7086,  7501?  10,130. 

*  This  word,  conjugial,  is  not  in  common  use  in  the  English  language,  which  has 
adopted  conjugal  hv?tead.  Both  are  originally  Latin,  in  which  language  they  are  writ 
ten  conjuffialis,  and  conjugalis.  Though  both  the  Latin  words  are  equally  classical,  our 
Author,  when  speaking  of  what  he  denominates  "conjugial  love,"  has  confined  him 
self  to  the  use  of  the  former.  Only  a  very  few  instances  of  the  use  of  the  latter  occur 
in  all  his  works ;  and  then,  as  generally  appears  most  probable,  by  error  of  the  press. 
The  reason  of  his  preference  is  doubtless  to  be  found  in  their  etymology.  Conjugial 
is  derived,  through  conjugium  (marriage,  and  conjux, — a  married  partner],  from  con- 
jungo,  which  signifies  to  conjoin ;  whereas  conjugalis  is  from  conjugo,  which  signifies 
50  yoke  together.  Now  as  a  yoke  carries  with  it  the  idea  of  compulsion  and  domination, 
^rhich  is  abhorrent  from  all  that  pur  Author  teaches  of  the  genuine  nature  of  marriage 
love ;  whilst  the  idea  of  conjunction  is  in  perfect  harmony  with  it ;  it  can  be  no  matter 
of  surprise  that  he  preferred  the  term  conjugialis  to  conjugalis.  As,  also,  the  original 
radical  ideas  remain  in  the  words  when  anglicized  by  lopping  off  their  termination, 
most  of  our  Author's  translators  have  preferred  to  adopt  the  appropriate,  though  un 
usual  word,  conjugial,  instead  of  ' ' 
The  superior  softnes-s  of  the 
tion  to  such  a  subject  as  O. 
retained  in  the  present  translation. — N. 

195 


369,  370  HEAVEN. 

disposition,  of  each ;  and  likewise  from  their  form.  From  their 
disposition,  it  is  seen,  that  the  man  acts  from  reason ;  but  the 
woman  from  affection :  and  from  their  fwm,  that  the  face  of 
the  man  is  more  rough  and  less  beautiful,  his  speech  of  deeper 
tone,  and  his  body  more  robust ;  whilst  the  face  of  the  woman 
is  smoother  and  fairer,  her  tone  of  voice  more  tender,  and  her 
body  more  delicate.  There  is  a  similar  difference  between  the 
understanding  and  the  will,  or  between  thought  and  affection ; 
and  also  between  truth  and  good,  and  between  faith  and  love ; 
for  truth  and  faith  have  relation  to  the  understanding,  and  good 
and  love  to  the  will.  It  is  oil  this  account,  that,  in  the  Word, 
by  a  youth  and  man,  in  the  spiritual  sense,  is  meant  the  under 
standing  of  truth,  and  by  a  virgin  and  woman,  the  affection  of 
good ;  and  also,  that  the  church,  by  virtue  of  her  affection  for 
good  and  truth,  is  called  a  woman  and  a  virgin ;  and  further 
that  all  who  are  grounded  in  the  affection  of  good  are  called 
virgins  ;  as  in  Eev.  xiv.  4.(2) 

369.  Every  one,  whether  man  or  woman,  enjoys  understanding 
and  will ;  but  still,  in  the  man,  the  understanding  predominates, 
and  in  the-  woman,  the  will ;  and  the  character  of  the  human 
being  is  determined  by  the  predominating  faculty.    In  marriages 
in  the  heavens,  however,  there  is  not  any  domination  exercised 
by  one  party  over  the  other ;  for  the  will  of  the  wife  is  also  that 
of  the  husband,  and  the  understanding  of  the  husband  is  also 
that  of  the  wife ;  because  the  one  loves  to  will  and  to  think  as 
the  other  does,  and  thus,  to  do  so  mutually  and  reciprocally ;  the 
result  of  which  is,  their  conjunction  into  one.     This  conjunction 
is  actual ;  for  the  will  of  the  wife  enters  into  the  understanding 
of  the  husband,  and  the  understanding  of  the  husband  into  the 
will  of  the  wife,  more  especially  when  they  look  each  other  in 
the  face:  for,  as  has  often  been  stated  above,  in  the  heavens 
there  is  a  communication  of  thoughts  and  affections ;  and  more 
especially  does  this  exist  between  married  partners,  because  they 
mutually  love  each  other.     From  these  statements  may  be  seen, 
what  is  the  nature  of  that  conjunction  of  minds  which  constitutes 
marriage,  and  produces  conjugial  love,  in  the  heavens ;  namely, 
that  it  consists  in  the  one  partner's  willing  or  desiring  that  what 
ever  is  his  or  hers  should  be  the  other's,  and  in  the  reciprocal 
existence  of  such  will  or  desire. 

370.  It  has  been  told  me  by  the  angels,  that  just  in  proportion 
as  two  married  partners  are  united  in  such  conjunction,  they  are 

(*)  That  young  men,  in  the  Word,  signify  the  understanding  of  truth,  or  one  that  is 
Intelligent,  n.  7668.  That  men  (viri)  have  a  like  signification,  nn.  158,  265,  T49,  915, 
1007,  2517,  8134,  3236,  4823,  9007.  That  a  woman  signifies  the  affection  of  good  and  of 
truth,  nn.  568,  8160,  6014,  7337,  8994:  also  the  church,  nn.  252,  253,  749,  770:  and  that 
a  wife  also  signifies  the  same,  nn.  252,  253,  409, 749, 770 ;  with  what  difference,  nn.  915. 
2517,  3236,  4510,  4822.  That  husband  and  wife,  in  the  supreme  sense,  are  predicated 
of  the  Lord  and  of  his  conjunction  with  heaven  and  the  church,  n.  7022.  That  a  vir 
gin  signifies  the  affection  of  good,  nn.  3067,  3110,  8179,  3189,  6731,  6742 :  and  also  th« 
church,  nn.  2862,  3081,  3963,  4638,  6729,  6775,  6778. 

196 


HEAVEN.  370,  371 

in  the  enjoyment  of  conjngial  love,  and  at  the  same  time,  and  ?n 
the  same  proportion,  of  intelligence,  wisdom,  and  happiness.  The 
reason  of  this  is,  because  the  Divine  Truth  and  the  Divine  Good, 
which  are  the  sources  of  all  intelligence,  wisdom,  and  happiness, 
principally  flow  into  conjugial  love,  and  consequently,  conjugial 
love  is  the  actual  plane  for  receiving  the  divine  influx,  for  this 
reason,  that  it  is,  at  the  same  time,  the  marriage  of  truth  and 
good.  For  as  it  is  a  conjunction  of  understanding  and  will,  it  is 
also  a  conjunction  of  truth  and  good ;  since  the  understanding 
receives  the  Divine  Truth,  and  also  is  formed  by  truths,  and  the 
will  receives  the  Divine  Good,  and  is  also  formed  by  goods :  for 
what  a  man  wills,  is,  to  him,  good,  and  what  he  understands,  is, 
to  him,  truth :  whence  it  amounts  to  the  same  thing,  whether  we 
say,  the  conjunction  of  understanding  and  will,  or  whether  we 
say,  the  conjunction  of  truth  and  good.  The  conjunction  of  truth 
and  good  constitutes  an  angel,  together  with  his  intelligence, 
wisdom,  and  happiness ;  for  an  angel  is  such,  in  proportion  as 
good  is  conjoined  in  him  with  truth,  and  truth  with  good ;  or, 
what  amounts  to  the  same,  an  angel  is  such,  in  proportion  as 
love  is  conjoined  in  him  with  faith,  and  faith  with  love. 

371.  The  reason  that  the  Divine  Sphere  proceeding  from  the 
Lord  flows  principally  into  conjugial  love,  is,  because  that  love 
descends  from  the  conjunction  of  good  and  truth ;  for,  as  just 
observed,  whether  we  say,  the  conjunction  of  the  understanding 
and  the  will,  or,  the  conjunction  of  good  and  truth,  it  amounts  to 
the  same  thing.  The  conjunction  of  good  and  truth  derives  its 
origin  from  the  Lord's  Divine  Love  towards  all  the  inhabitants 
of  heaven  and  earth.  From  the  Divine  Love  proceeds  the  Divine 
Good ;  and  the  Divine  Good  is  received  by  angels  and  by  men 
in  divine  truths.  The  only  receptacle  of  good  is  truth ;  on  which 
account,  nothing  that  proceeds  from  the  Lord  and  from  heaven 
can  be  received  by  any  one  who  is  not  in  possession  of  truths. 
In  proportion,  therefore,  as  truths  are  conjoined  in  man  with 
good,  the  man  himself  is  conjoined  with  the  Lord  in  heaven. 
Here,  then,  is  the  actual  origin  of  conjugial  love ;  consequently, 
that  love  is  the  actual  plane  of  the  Divine  Influx.  This  is  the 
reason  that,  in  heaven,  the  conjunction  of  good  and  truth  is  called 
the  heavenly  marriage,  and  that,  in  the  Word,  heaven  is  com 
pared  to  a  marriage,  and  is  actually  so  called ;  and  that  the  Lord 
is  termed  the  bridegroom  and  husband,  and  heaven,  together  with 
the  church,  the  bride  and  wife.(3) 

(')  That  love  truly  conjugial  derives  its  origin,  cause,  and  essence,  from  the  marriage 
of  good  and  truth ;  thus,  that  it  is  from  heaven,  nu.  2728,  2729.  Of  the  angelic  spirits, 
who  have  a  perception  whether  there  be  a  conjugial  principle,  from  the  idea  of  the  con 
junction  of  good  and  truth,  n.  10,756.  That  conjugial  love  is  circumstanced  altogether 
like  the  conjunction  of  good  and  truth,  nn.  1904,  2173,  2429,  2503,  3101,  3102,  3155,3179, 
8J.80,  4358,  5407,  5835,  9206,  9495,  9637.  In  what  manner  the  conjunction  of  good  and 
truth  is  effected,  and  with  whom,  nn,  3834,  4096,  4097,  4301,  4345,  4353,  4364.  4368, 
5365,  7623—7627,  9258.  That  it  is  not  known  what  love  truly  conjugial  is,  except  by 
those  who  are  established  in  good  and  truth  from  the  Lord,  n.  10,171,  That  in  th* 

197 


372 — 374  HEAVEN. 

372.  Good  and  truth  conjoined  in  an  angel  or  a  man  are  not 
two  but  one;  since  good,  then,  belongs  to  truth,  and  truth  to 
good.     This  conjunction  is  like  that  which  exists,  when  a  man 
thinks  what  he  wills,  and  wills  what  he  thinks ;  for  then  the 
thought  and  the  will  constitute  a  one,  thus  one  mind ;  for  the 
thought  forms,  or  presents  in  a  form,  that  which  the  will  desires, 
and  the  will  infuses  into  it  delight.     This,  also,  is  the  reason, 
that  two  married  partners  are  not,  in  heaven,  called  two,  but  one 
angel.     It  is  this,  likewise,  which  is  meant  by  these  words  of  the 
Lord :  "Have  ye  not  read,  that  He  who  made  them  from  the 
beginning  made  them  a  male  and  a  female,  and  said,  For  this 
cause  shall  a  man  leave  father  and  mother,  and  shall  cleave  to 
his  wife,  and  they  two  shall  be  one  flesh  ?    Wherefore  they,  are 
no  more  two,  bat  one  flesh.    What,  therefore,  God  hath  joined 

together,  let  not  man  put  asunder. All  men  cannot  receive 

this  saying,  save  they  to  whom  it  is  given" — (Matt.  xix.  4,  5,  6, 
11 ;  Mark  x.  6 — 9  ;  Gen.  ii.  24.)     What  is  here  described,  is  the 
heavenly  marriage  in  which  the  angels  live,  and,  at  the  same 
time,  the  marriage  of  good  and  truth ;  and  by  man's  being  for 
bidden  to  put  asunder  what  God  hath  joined  together,  is  meant, 
that  good  is  not  to  be  separated  from  truth. 

373.  From  these  truths  may  now  be  seen,  whence  love  truly 
conjugial  proceeds;  namely,  that  in  those  who  are  united  in 
marriage,  it  is  first  formed  in  the  mind,  and  that  it  descends 
thence,  and  is  derived  into  the  body ;  where  it  is  perceived  and 
felt  as  love.     For  whatever  is  felt  and  perceived  in  the  body 
derives  its  origin  from  man's  spiritual  part,  since  it  proceeds 
from  his  understanding  and  will.     These  constitute  the  spiritual 
man;  and  whatever  descends  from  the  spiritual  man  into  the 
body,  there  shows  itself  under  another  form,  but  still  remaining 
similar  and  unanimous ;  as  is  the  case  with  the  soul  and  the 
body,  and  with  the  cause  and  the  effect.     (As  may  be  manifest 
from  what  was  stated  and  shown  in  the  two  Sections  on  Cor 
respondence.) 

374.  I  once  heard  an  angel  describing  love  truly  conjugial,  and 
its  heavenly  delights,  to  this  effect :  That  it  is  the  Divine  Sphere 
of  the  Lord  in  heaven,  which  is  the  Divine  Good  and  the  Divine 
Truth,  united  in  two  individuals,  but  in  such  a  manner,  as  not  to 
be  two,  but  one.    He  said,  that  two  married  partners,  in  heaven, 
are  that  love  in  form,  because  every  one  is  his  own  good  and  his 
own  truth,  both  with  respect  to  his  mind  and  his  body ;  for  the 
body  is  the  effigy  of  the  mind,  being  formed  after  its  likeness. 
He  inferred  from  this,  that  the  Divine  Being  is  effigied  in  two 
individuals  who  are  united  in  love  truly  conjugial ;  and,  since 
the  Divine  Being  is  effigied  in  them,  that  heaven  is  so  likewise, 
since  the  universal  heaven  is  the  Divine  Good  and  Divine  Truth 

Word,  by  marriage  is  signified  the  marriage  of  good  and  truth,  nn.  3182,  4434,  4885, 
That  in  love  truly  conjugial  is  the  kingdom  of  the  Lord  and  heaven,  n.  2787. 

198 


HEAVEN.  375 — 377 

proceeding  from  the  Lord ;  whence  it  is  that  all  the  elements  oi 
heaven  are  inscribed  on  that  love,  with  beatitudes  and  enjoy 
ments  beyond  the  power  of  computation.  He  expressed  the 
number  by  a  word  which  involved  myriads  of  myriads.  He 
wondered  that  the  members  of  the  church  should  know  nothing 
of  this  subject,  although  the  church  is  the  Lord's  heaven  upon 
earth,  and  heaven  is  the  marriage  of  good  and  truth.  He  said 
that  he  was  astounded  at  the  thought,  that  adultery  is  practised 
within  the  church  more  than  out  of  it,  and  is  even  confirmed  as 
allowable,  although  the  delight  of  it,  in  the  spiritual  sense,  and 
thence  in  the  spiritual  world,  is,  in  itself,  nothing  but  the  delight 
of  the  love  of  falsity  conjoined  with  evil ;  which  is  infernal  delight ; 
being  diametrically  opposite  to  the  delight  of  heaven,  which  is  that 
of  the  love  of  truth  conjoined  with  good. 

375.  Every  one  knows,  that  two  married  partners,  who  love 
each  other,  are  interiorly  united,  and  that  the  essential  thing  in 
marriage  is  the  union  of  minds.    From  this  truth  it  may  be  known, 
that  such  as  is,  inherently,  the  character  of  their  minds,  such  is 
that  of  their  union,  and,  also,  such  is  that  of  the  love  existing 
between  them.     The  mind  is  solely  formed  by  truths  and  goods  : 
for  all  things  that  exist  in  the  universe  have  reference  to  good 
and  truth,  and  also  to  their  conjunction :  whence  it  results,  that 
the  union  of  minds  is  altogether  such  in  quality  as  are  the  goods 
and  truths  by  which  they  are  formed:  consequently,  that  the 
union  of  minds  that  are  formed  by  genuine  truths  and  goods  is 
the  most  perfect.    It  is  to  be  observed,  that  no  two  things  mutually 
love  each  other  more  than  truth  and  good ;  on  which  account, 
from  that  love  descends  the  love  truly  conjugial.(4)     Falsity  and 
evil  also  love  each  other ;  but  this  love  is  changed  into  hell. 

376.  From  what  has  now  been  stated  respecting  the  origin  . 
conjugial  love,  a  conclusion  may  be  drawn  as  to  who  are  in  the 
enjoyment  of  it,  and  who  are  not.     It  may  be  seen,  that  those 
are  in  the  enjoyment  of  conjugial  love,  who,  by  the  reception  of 
divine  truths,  are  grounded  in  Divine  Good ;  and  that  conjugial 
love  is  more  genuine,  so  far  as  the  truths,  which  are  conjoined 
with  good,  are  more  genuine.     It  also  follows,  since  all  the  good 
which  is  conjoined  with  truths  is  from  the  Lord,  that  no  one 
can  be  in  the  enjoyment  of  the  love  truly  conjugial,  unless  he 
acknowledges  the  Lord  and  his  Divinity;  for  without  that  ac 
knowledgment,  the  Lord  cannot  enter  by  influx,  and  be  conjoined 
with  the  truths  that  are  possessed  by  man. 

377.  From  these  remarks  it  is  evident,  that  those  are  not  in  the 

(*)  That  all  things  in  the  universe,  both  in  heaven  and  in  the  world,  have  reference 
to  good  and  truth,  nil.  2451,  3166,  4390,  4409,  5232, 7256, 10,122.  And  to  the  conjunction 
of  both,  n.  10,555.  That  between  good  and  truth  there  is  a  marriage,  nn.  1094,  2173, 
2503.  That  good  loves,  and  from  love  desires,  truth,  and  its  conjunction  with  itself, 
and  that  hence  they  are  in  a  perpetual  tendency  to  conjunction,  nn.  9206,  9207,  94.£t5. 
That  the  life  of  truth  is  from  good,  nn.  1589,  1997,  2579,  4070,  4096,  4097,  473b,  4757, 
4884,  5147,  9667.  That  truth  is  the  form  of  good,  n»  3049,  3180, 4574,  9154.  That  truth 
is  to  good  as  water  to  bread,  n.  4976. 

199 


378,  379  HEAVEN. 

enjoyment  of  conjugial  love  who  are  immersed  in  falsities,  anc" 
not  at  all  those  who  are  immersed  in  falsities  grounded  in  evil. 
With  those,  also,  who  are  immersed  in  evil  and  thence  in  falsities, 
the  interiors,  which  belong  to  the  mind,  are  closed,  wherefore 
there  cannot  exist  any  origin  of  conjugial  love  there :  but  below 
those  interiors,  in  the  external  or  natural  man  separate  from  the 
internal,  there  exists  a  conjunction  of  falsity  and  evil,  which  is 
called  the  infernal  marriage.  It  has  been  granted  me  to  see 
the  nature  of  the  marriage  that  exists  between  persons  who  are 
immersed  in  falsities  of  evil,  and  which  is  called  the  infernal 
marriage.  They  talk  with  each  other,  and  also  are  connected 
from  an  impulse  of  lasciviousness ;  but  they  inwardly  burn 
against  each  other  with  deadly  hatred,  which  is  so  great  as  to 
surpass  all  description. 

378.  Neither  can  conjugial  love  exist  between  two  persons  of 
different  religions,  because  the  truth  of  the  one  does  not  agree 
with  the  good  of  the  other,  and  two  dissimilar  and  discordant 
elements  cannot  make  one  mind  out  of  two ;  on  which  account, 
the  origin  of  their  love  does  not  partake  of  any  thing  of  a  spiritual 
nature.     If  they  live  together  in  concord,  it  is  only  from  natural 
causes.(5)     On  this  account,  in  the  heavens,  marriages  are  con 
tracted  between  parties  who  belong  to  the  same  society,  because 
these  are  grounded  in  similar  good  and  truth. ;  but  not  between 
parties  who  belong  to  different  societies.     (That  all  in  heaven 
who  are  in  the  same  society  are  grounded  in  similar  good  and 
truth,  and  differ  from  those  who  are  in  other  societies,  may  be 
seen  above,  nn.  41,  et  seq.)     This,  also,  was  represented  among 
the  Israelites  by  their  contracting  marriages  within  then*  own 
tribes,  and,  specifically,  within  their  own  families,  and  not  out 
of  them. 

379.  Neither  can  love  truly  conjugial  exist  between  one  hus 
band  and  several  wives :  for  this  destroys  its  spiritual  origin, 
which  consists  in  the  formation  of  one  mind  out  of  two ;  conse 
quently,  it  destroys  the  interior  conjunction,  which  is  that  of 
good  and  truth,  from  which  the  very  essence  of  conjugial  love  is 
derived.    The  marriage  of  a  man  with  more  than  one  wife,  is  like 
an  understanding  divided  among  several  wills ;  and  like  a  man 
who  is  attached,  not  to  one  church,  but  to  several ;  in  which  case 
his  faith  is  drawn  different  ways,  till  it  becomes  none  at  all.    The 
angels  affirm,  that  to  have  a  plurality  of  wives  is  utterly  contrary  to 
Divine  Order ;  and  that  they  know  this  from  several  causes,  among 
which,  this  is  one :  That  as  soon  as  they  entertain  the  thought  of 
marriage  with  more  than  one  wife,  they  lose  all  sense  of  internal 
beatitude  and  heavenly  happiness,  and  immediately  become  like 
persons  intoxicated,  because  good  is  then  disjoined  in  them  from 
its  own  truth :  and  as  the  interiors  that  belong  to  their  minds  fall 

(•)  That  marriages  between  those  who  are  of  different  religions  are  unlawful,  on 
account  of  the  non'-conj  unction  of  similar  good  and  truth  in  the  interiors,  n.  8998. 

200 


HEAVEN.  379,  380 

into  such  a  state  on  the  mere  thought  of  such  a  thing  with  any 
intention,  they  perceive  clearly,  that  marriage  with  more  than 
one  wife  would  shut  their  internal,  and,  in  place  of  conjugial  love, 
would  introduce  the  love  of  lasciviousness,  which  is  a  love  that 
withdraws  from  heaven^6)  They  say,  further,  that  man  with  dif 
ficulty  comprehends  this,  because  there  are  few  who  are  grounded 
in  genuine  conjugial  love ;  and  they  who  are  not,  know  nothing 
whatever  of  the  interior  delight  which  is  inherent  in  that  love, 
but  only  of  the  delight  of  lasciviousness,  which  is  turned  into 
what  is  undelightful  after  persons  of  this  character  have  lived  a 
little  time  together ;  whereas  the  delight  of  love  truly  conjugial 
not  only  lasts  till  old  age  in  the  world,  but  also  becomes  the 
delight  of  heaven  after  death,  and  is  then  filled  with  interior 
enjoyment,  which  is  perfected  to  eternity.  They  stated,  also, 
that  the  beatitudes  of  the  love  truly  conjugial  might  be  enumer 
ated  to  the  extent  of  several  thousands,  not  one  of  which  is  known 
to  man,  nor  can  be  comprehended  by  any  individual  who  is  not 
grounded  in  the  marriage  of  good  and  truth  derived  from  the  Lord. 
380.  The  love  of  domination  to  be  exercised  by  one  party  over 
the  other  completely  banishes  conjugial  love  and  its  heavenly 
delight :  for,  as  observed  above,  conjugial  love,  and  the  delight 
belonging  to  it,  consist  in  the  circumstance,  that  the  will  of  one 
is  that  of  the  other,  and  that  such  is  their  state  mutually  and 
reciprocally.  The  love  of  domination  destroys  this ;  for  the 
ruling  party  would  have  his  or  her  will  alone  to  be  in  the  other, 
and  none  of  the  other's  reciprocally  in  him  or  her ;  whence  there 
is  nothing  mutual  between  them,  no  communication  of  any  love 
and  its  delight  with  the  other,  and  no  reciprocal  interchange ; 
although  such  communication  and  interchange,  with  the  con 
junction  thence  resulting,  are  what  constitute  that  interior  de 
light,  called  beatitude,  which  exists  in  real  marriage.  The  love 
of  domination  utterly  extinguishes  this  beatitude,  and  with  it, 
every  thing  celestial  and  spiritual  belonging  to  that  love,  even 
to  the  abolishing  of  all  knowledge  of  its  existence ;  and  if  such 
persons  were  told  of  it,  they  would  regard  it  as  so  contemptible, 
that  on  the  mere  mention  of  beatitude  from  such  a  source,  they 
would  either  laugh  or  fly  in  a  passion.  When  one  party  wills  or 
loves  what  the  other  does,  both  enjoy  liberty,  for  all  liberty  is 
the  offspring  of  love  :  but  where  domination  is  assumed,  neither 
enjoys  liberty :  one  party  is  confessedly  a  slave ;  and  sc  is  the 

(e)  As  husband  and  wife  ought  to  be  one,  and  to  dwell  together  in  the  inmost  ground 
of  their  life ;  and  as  they  together  constitute  one  angel  in  heaven;  therefore  love  truly 
conjugial  cannot  exist  between  oue  husband  and  several  wives,  nn.  1907,  2740.  That 
to  marry  more  wives  than  one  at  the  same  time  is  contrary  to  divine  order,  n.  10,887. 
That  no  marriage  can  exist  but  between  one  husband  and  one  wife,  is  clearly  perceived 
by  those  who  dwell  in  the  Lord's  celestial  kingdom,  nn.  865,  3246,  9961,  10,172.  The 
reason  is,  because  the  angels  there  are  In  the  marriage  of  good  and  ..ruth,  n.  8246.  That 
the  Israelitish  nation  were  permitted  to  marry  several  wives,  and  to  adjoin  concubines 
to  wives,  but  Christians  are  not  so  permitted ;  the  reason  was,  because  that  nation  were 
in  externals  without  internals,  but  Christians  may  be  in  internals,  thus  in  the  marriage 
of  good  and  of  truth,  nn.  3246,  4837.  8809. 

201 


381,  382  HEAVEN. 

ruling  party  too,  because  led  as  a  slave  by  the  lust  of  domination. 
This,  however,  he  cannot  at  all  conceive,  because  he  does  not 
know  what  the  liberty  of  heavenly  love  is.  From  what  has  been 
advanced  above  respecting  the  origin  and  essence  of  conjugial 
love,  however,  it  may  be  known,  that  just  in  proportion  as 
domination  enters,  the  minds  of  the  parties  are  not  united,  but 
divided.  Domination  subjugates;  and  the  mind  that  is  subju 
gated  has  afterwards  no  win  at  all,  or  else  a  contrary  will :  if 
there  is  no  will,  there  is  also  no  love ;  if  a  contrary  will,  instead 
of  love,  there  is  hatred.  The  interiors  of  those  who  live  in  such 
a  marriage,  are  in  such  mutual  collision  and  combat,  as  ever 
exists  between  two  opposites,  however  their  exteriors  may  be 
restrained  and  kept  quiet  for  the  sake  of  peace.  The  collision 
and  combat  of  their  interiors  display  themselves  openly  after 
death.  Then,  for  the  most  part,  they  meet;  when  they  fight 
like  hostile  champions,  mutually  inflicting  injuries  as  if  they 
would  tear  each  other  to  pieces  :  for  they  then  act  according  to 
the  state  of  their  interiors.  It  has  sometimes  been  granted  me 
to  behold  their  battles  and  mutual  injuries  ;  when  I  saw  that,  in 
some,  they  were  full  of  revenge  and  cruelty.  For,  in  the  other 
life,  the  interiors  of  every  one  are  set  at  liberty,  and  are  no  longer 
held  under  restraint  by  external  considerations,  connected  with 
reasons  that  operate  in  the  world :  for  every  one  is  then  seen  to 
be  such  in  quality  as  he  interiorly  is. 

381.  There  exists,  with  some,  a  certain  resemblance  of  conjugial 
love,  which,  nevertheless,  is  not  conjugial  love,  where  the  parties 
are  not  grounded  in  the  love  of  good  and  truth,  but  is  a  love  ap 
pearing  like  it,  grounded  in  various  causes ;  as,  for  instance,  that 
they  may  be  waited  upon  in  the  house ;  that  they  may  live  in 
security,  or  in  tranquillity,  or  in  idleness ;  or  that  they  may  be 
nursed  in  sickness  and  old  age ;  or  to  have  their  children,  whom 
they  love,  taken  care  of.     With  some,  it  is  a  state  of  constraint, 
occasioned  by  fear  of  the  other  party,  or  for  their  reputation, 
or  of  injuries :  and  with  some  it  is  induced  by  lasciviousness. 
Conjugial  love  differs,  also,  in  the  two  married  partners  them 
selves  :  it  may  exist,  more  or  less,  in  one,  and  little,  or  not  at  all, 
in  the  other ;  and  as  it  may  differ  so  widely,  heaven  may  await 
the  one,  and  hell  the  other. 

382.  Genuine  conjugial  love  prevails  in  the  inmost  heaven, 
because  the  angels  of  that  heaven  are  eminently  grounded  in 
the  marriage  of  good  and  truth ;  and  also,  are  eminently  in  the 
enjoyment  of  innocence.     The  angels  of  the  inferior  heavens  are 
also  in  the  enjoyment  of  conjugial  love,  but  only  so  far  as  they 
are  grounded  in  innocence :  for  conjugial  love,  regarded  in  itself 
is  a  state  of  innocence;    wherefore,  between  married  partners 
who  are  grounded  in  conjugial  love,  there  exist  heavenly  de 
lights,  which,  as  presented  before  their  minds,  are  almost  similar 
to  such  sports  of  innocence  as  are  practised  among  little  children ; 

202 


381,  382 

for  there  is  nothing  which  does  not  impart  delight  to  their 
minds ;  since  heaven,  with  its  joy,  flows  into  all  the  minutiae  of 
their  life.  On  this  account,  conjugial  love  is  represented  in 
heaven  by  the  most  beautiful  objects.  I  have  seen  it  repre 
sented  by  a  virgin  of  inexpressible  beauty,  encompassed  by  a 
bright  cloud.  It  has  been  told  me,  that  all  the  beautv  that 
adorns  the  angels  in  heaven  is  derived  from  conjugial  love.  The 
affections  and  thoughts  which  proceed  from  it  are  represented 
by  auroB  or  atmospheres  of  the  brightness  of  diamonds,  and 
sparkling  as  with  carbuncles  and  rubies ;  all  attended  with  de 
lightful  sensations  affecting  the  interiors  of  the  angels'  minds. 
In  one  word,  heaven  represents  itself  in  conjugial  love ;  because 
heaven,  with  the  angels,  consists  in  the  conjunction  of  good  and 
truth ;  and  this  conjunction  constitutes  conjugial  love. 

382.*  Marriages  in  heaven  differ  from  marriages  on  earth  in 
this  respect.  Besides  their  other  uses,  marriages  on  earth  are 
ordained  for  the  procreation  of  offspring;  but  not  in  heaven; 
but  there,  in  lieu  of  the  procreation  of  offspring,  there  is  a  pro 
creation  of  good  and  truth.  The  reason  that  this  procreation  there 
takes  the  place  of  the  former,  is,  because  marriage,  in  heaven, 
is  the  marriage  of  good  and  truth,  as  has  been  shown  above ;  in 
which  marriage,  the  supreme  objects  of  love  are  good  and  truth, 
and  their  conjunction ;  wherefore  these  are  what  are  propagated 
by  marriages  in  heaven.  It  is  on  this  account,  that  by  nativities 
and  generations,  in  the  Word,  are  signified  spiritual  nativities 
'and  generations,  which  are  those  of  good  and  truth ;  by  mother 
and  father  being  signified  the  truth  conjoined  with  good  which 
procreates ;  by  sons  and  daughters,  the  truths  and  goods  which 
are  procreated;  and  by  sons-in-law  and  daughters-in-law,  the 
conjunctions  of  these ;  and  so  in  other  instances.(7)  From  these 
facts  it  is  evident,  that  marriages  in  heaven  are  not  like  marriages 
on  earth.  In  the  heavens,  nuptials  are  spiritual,  and  are  not  to 
be  called  nuptials,  but  conjunctions  of  minds  originating  in  the 
marriage  of  good  and  truth ;  but  on  earth  they  are  nuptials,  be 
cause  they  are  not  only  of  the  spirit,  but  also  of  the  flesh :  and 
as  there  are  no  nuptials  in  heaven,  the  two  married  partners  are 
not  there  called  husband  and  wife,  but,  from  the  idea  which  the 
angels  have  of  the  conjunction  of  two  minds  into  one,  each  is 
called  by  a  word  which  signifies,  what  is  each  other's  mutually 

(7)  That  conceptions,  births,  nativities,  and  generations,  signify  spiritual  concep 
tions,  &c.,  which  are  those  of  good  and  truth,  or  of  love  and  faith,  nn.  613,  1145, 
1155,  2020,  2584,  3860,  3868,  4070,  4668,  6239,  8042,  9325,  (10,197).  That  hence, 
generation  and  nativity  signify  regeneration  and  re-birth  by  faith  and  love,  nn.  5160, 
6598,  9042,  9845.  That  a  mother  signifies  the  church  as  to  truth,  thus  also  the  truth  of 
the  church;  a  father,  the  church  as  to  good,  thus  also  the  good  of  the  church,  nn.  2691, 
2717,  3703,  5589,  8897.  That  sons  signify  the  affections  of  truth,  thus  truths,  nn.  489, 
491,  533,  2623,  3373,  4257,  8649,  9807.  That  daughters  signify  the  affections  of  good, 
thus  goods,  nn.  489,  490,  491,  2362,  3963,  6729,  6775,  6778.  9055.  That  a  son-in-law 
signifies  truth  associated  to  the  affection  of  good,  n.  2389.  That  a  daughter-in-law  sig 
nifies  good  associated  to  its  truth,  n.  4813. 
*  This  number  is  repeated  in  the  original. 

303 


r»  ^>  o      oo  4 

OJNJ,  Obi  HEAVElf 

and  reciprocally.  From  these  observations  may  be  known,  now 
the  Lord's  words  respecting  nuptials  (Luke  xx/3o,  36)  are  to  be 
understood.* 

383.  In  what  manner  marriages  are  entered  into  in  the  heaves, 
it  has  also  been  granted  me  to  see.     Throughout  heaven,  those 
whose  characters  are  similar  are  connected  together  in  society,  and 
those  whose  characters  are  dissimilar  are  parted  asunder.     Every 
heavenly  society  consists  of  angels  of  similar  dispositions  :  like 
are  drawn  to  like,  not  of  themselves,  but  of  the  Lord.     (See  above, 
nn.  41,  43,  et  sea.)    In  the  same  manner,  conjugial  partners,  whose 
minds  are  capable  of  being  conjoined  into  one,  are  drawn  to'  each 
other  ;  whence,  at  first  sight,  they  love  each  other  from  their  in 
most  soul,  see  themselves  to  be  each  other's  conjugial  partner,  and 
engage  in  marriag^.     Hence  all  marriages  in  heaven  are  made'by 
the  Lord  alone.     They  also  hold  a  sacred  festival  on  the  occasion, 
which  is  celebrated  in  a  numerous  assembly ;  the  festivities  differ 
ing  in  different  societies. 

384.  Marriages  on  earth,  because  they  are  the  seminaries  oi 
the  human  race,  and  of  the  angels  of  heaven  also  (for,  as  has 
been  shown  in  its  proper  Section,  the  inhabitants  of  heaven  are 
from  the  human  race) ;  because,  likewise,  they  proceed  from  a 
spiritual  origin,  that  is,  from  the  marriage  of  good  and  truth ; 
and  since,  in  addition,  the  Lord's  Divine  Proceeding  principally 
flows  into  conjugial  love ;  are  most  holy  in  the  estimation  of  the 
angels  of  heaven :  and,  on  the  other  hand,  adulteries,  as  being 
contrary  to  conjugial  love,  are  regarded  by  them  as  profane. 
For  as,  in  marriages,  the  angels  behold  the  marriage  of  good  and 
truth,  which  constitutes  heaven,  so,  in  adulteries,  they  behold  the 

*  The  Author  here  makes  a  distinction  between  marriage  and  nuptials,  which  cannot 
easily  be  made  in  English.  We  have  no  word  in  English  to  express  the  entering  into 
the  state  that  he  calls  nuptials,  but  that  which  also  expresses  the  entering  into  the  state 
that  he  denominates  marriage.  Thus  the  expressions  used  in  the  English  version  of 
the  passage  of  Luke  to  which  he  refers,  and  which,  he  intimates,  relate  to  the  state  of 
nuptials,  not  that  of  real  marriage,  are  "marry,"  and  "given  in  marriage."  In  Latin, 
the  terms  are  generally  rendered  "  nubunt,"  and  "tradere  in  nuptias."  The  last  word 
is  that  from  which  we  have  our  nuptials.  As,  then,  in  the  passage  of  Luke,  and  the 
corresponding  passages  of  Matthew  and  Mark,  only  carnal  unions  are  spoken  of,  our 
Author  here  applies  the  Latin  word  there  used  to  express  them,  and  whicii  is  anglicized 
into  nuptial*,  to  carnal  unions  only ;  of  which,  as  he  observes,  there  can  be  none  ii . 
heaven.  (The  word  nuptials,  however,  in  English,  is  commonly  applied  only  to  the 
marriage-solemnities,  not  to  the  marriage-state  /  and  its  Latin  original  is  so  used  by  our 
Author,  in  other  parts  of  his  works.)  In  Latin,  there  are  three  other  words  which  sig 
nify  the  marriage-state ; — matrim&nium,  connitbium,  and  conjugium  ;  the  last  of  which 
is  the  term  almost  everywhere  used  by  our  Author, — doubtless  because,  including  in  its 
etymological  signification  the  idea  olv  conjunction,  which  the  others  do  not,  it  is  best 
adapted  to  convey  the  spiritual  ideas  which  he  always  has  in  view. 

For  the  further  elucidation  of  this  subject,  including  ample  proofs  that  such  marriages 
as  are  meant  by  our  Author  do  exist  in  heaven,  and  that  the  Lord's  answer  to  the 
Sadducees,  contained  in  the  passage  above  referred  to  in  Luke,  and  the  corresponding 
passages  iu  Matthew  and  Mark,  only  relates  to  merely  carnal  connections,  which,  of 
course,  cannot  have  place  in  heaven,  it  perhaps  may  be  allowable,  because  useful,  to 
refer  to  the  work,  by  the  writer  of  this  note,  entitled,  "  An  Appeal  in  lehalf  of  the 
Views  of  the  Eternal  World  and  State,  and  the  Doctrines  of  Faitlt  and  Life,  held  by  tit* 
ffew  C/turck,"  &c. ;  in  Sect.  VI.  of  which,  all  the  objections  that  have  been  raised  upon 
this  subject,  and  against  our  Author's  representations  of  heaven  and  hell  ingeue-al,  are 
folly  considered.—^. 

204 


HEAVEN.  384,  385 

marriage  of  falsity  and  evil,  which  constitutes  hell.  On  this 
account,  when  they  only  hear  adultery  mentioned,  they  turn 
themselves  away ;  which  also  is  the  reason,  that  when  man 
commits  adultery  with  delight,  heaven  is  shut  against  him ;  and 
wnen  heaven  is  closed  to  him,  he  no  longer  acknowledges  the 
Divine  Being,  nor  any  thing  belonging  to  the-  faith  of  the 
church.(8)  That  all  the  inhabitants  of  hell  are  in  opposition  to 
conjugial  love,  was  given  me  to  perceive  from  the  sphere  thence 
exhaling,  which  was  like  a  perpetual  effort  to  dissolve  and  vio 
late  marriages ;  from  which  it  was  made  evident,  that  the  de 
light  which  reigns  in  hell  is  the  delight  o5  adultery,  and  that  the 
delight  of  adultery  is  also  the  delight  of  destroying  the  conjunc 
tion  of  good  and  truth,  which  is  what  constitutes,  heaven.  It 
hence  follows,  that  the  delight  of  adultery  is  an  infernal  delight 
completely  opposite  to  the  delight  of  marriage,  which  is  a  heaven 
ly  delight. 

385.  There  were  certain  spirits,  who,  from  habit  acquired  in 
the  life  of  the  body,  infested  me  with  peculiar  ingenuity.  They 
effected  it  by  a  gentle,  and,  as  it  were,  undulatory  kind  of  influx, 
such  as  is  usually  that  of  well-disposed  spirits  ;  but  I  perceived 
that  it  included  cunning  and  similar  vices,  to  captivate  and  de 
ceive.  At  length  I  entered  into  conversation  with  one  of  them, 
who,  I  was  informed,  when  he  lived  in  the  world,  had  been  a 
general  officer ;  and  as  I  perceived  that  a  lascivious  tendency 
lurked  in  his  ideas  of  thought,  I  conversed  with  him  on  the  sub 
ject  of  marriage.  I  used  the  spiritual  sort  of  speech  accompanied 
by  representatives,  which  fully  express  the  sense  intended,  with 
many  accompaniments,  in  a  moment.  He  said,  that  when  he 
lived  in  the  body,  he  had  accounted  adulteries  as  nothing.  But 
it  was  given  me  to  reply,  that  adulteries  are  wicked,  although 
they  appear  to  such  as  himself,  from  the  delight  that  they  took  in 
them,  and  from  the  persuasion  thence  inspired,  not  to  be  of  such 
a  nature — in  fact,  to  be  allowable.  I  observed,  that  he  might  be 
convinced  of  their  wickedness  by  the  consideration,  that  marriages 
are  the  seminaries  of  the  human  race,  and  thence,  also,  of  the 
kingdom  of  heaven,  and  therefore  on  no  account  to  be  violated, 
but  to  be  esteemed  holy ;  as  also,  from  the  consideration,  which 
he  ought  to  be  aware  of,  as  being  in  the  other  life,  and  in  a  state 
of  perception,  that  conjugial  love  descends  from  the  Lord  through 
heaven,  and  that  from  this  love,  as  its  parent,  is  derived  mutual 
love,  which  is  the  strengthening  bond  of  heaven ;  and,  in  ad 
dition,  from  the  fact,  that  when  adulterers  only  approach  to  the 

(8)  That  adulteries  are  profane,  nn.  9861,  10,174.  That  heaven  is  closed  against  adul 
terers,  n.  2750.  That  those  who  have  perceived  delight  in  adulteries,  cannot  enter  into 
heaven,  nn.  539,  2733,  2747,  274S,  2749,  2751,  10,175.  That  adulterers  are  unmerciful, 
and  without  a  religious  principle,  nn.  824,  2747,  2748.  That  the  ideas  of  adulterers  are 
filthy,  nn.  2747,  2748.  That  in  the  other  life  they  love  filth,  and  are  in  such  hells,  nn. 
2755,  5394,  5722.  That  by  adulteries,  in  the  Word,  are  signified  the  adulterations  of  good, 
ftnd  by  whoredoms  the  perversions  of  truth,  nn.  2466,  2729,  3399,  4865,  8904,  10,648. 

205 


386,  387  HEAVEN. 

vicinity  of  heavenly  societies,  they  are  made  sensible  of  their 
own  stench,  and  cast  themselves  headlong  down  towards  hell. 
I  further  observed,  that  at  least  he  might  know,  that  to  violate 
marriages  is  contrary  to  the  divine  laws,  and  to  the  civil  laws>of 
all  states,  as  well  as  contrary  to  the  genuine  light  of  reason,  be 
cause  it  is  contrary  to  all  order,  both  divine  and  human :  with 
more  to  the  same  effect.  But  he  replied,  that  he  had  no  such 
thoughts,  while  in  the  life  of  the  body.  He  wished  to  reason  as 
to  whether  it  was  so.  But  he  was  told,  that  truth  does  not  ad 
mit  of  reasonings,  for  they  favor  the  delights  of  the  reasoner, 
thus  his  evils  and  falsities ;  and  that  he  ought  first  to  think  oi 
the  considerations  that  had  been  advanced,  because  they  were 
true :  It  was  also  urged  upon  him,  from  that  principle  so  well 
known  in  the  world, — that  no  one  ought  to  do  to  another  what 
he  would  not  like  another  to  do  to  him, — to  consider,  if  any  one 
had  deceived  in  that  manner  his  own  wife,  whom  he  loved,  as 
every  man  loves  his  wife  in  the  beginning  of  their  marriage, 
whether,  speaking  while  he  was  incensed  with  anger  on  the  occa 
sion,  he  would  not  himself  have  expressed  detestation  of  adultery, 
and,  being  a  man  of  strong  mind,  would  not  have  confirmed  him 
self  more  than  others  in  the  belief  of  its  criminality,  even  to  the 
extent  of  condemning  it  to  hell. 

386.  It  has  been  shown  me,  in  what  manner  the  delights  of 
conjugial  love  advance  in  their  progress  towards  heaven,  and  the 
delights  of  adultery  in  their  progress  towards  hell.  The  pro 
gression  of  the  delights  of  conjugial  love  towards  heaven,  was 
effected  by  entering  into  beatitudes  and  felicities  continually 
more  numerous  till  they  become  innumerable  and  ineffable ;  and 
the  more  interiorly  they  advanced,  into  still  more  innumerable 
and  ineffable  ones,  till  they  reached  the  very  beatitudes  and 
felicities  of  the  inmost  heaven,  or  the  heaven  of  innocence ;  and 
all  with  the  most  perfect  freedom :  for  all  freedom  proceeds  from 
love,  and  thus  the  most  perfect  freedom  from  conjugial  love, 
that  being  heavenly  love  itself.  But  the  progression  of  adultery 
was  towards  hell,  and,  by  degrees,  to  the  lowest  of  all,  where 
nothing  exists  but  what  is  direful  and  horrible.  Such  is  the  lot 
which  awaits  adulterers  after  their  life  in  the  world.  By  adul 
terers  are  meant  those  who  find  what  is  delightful  in  adulteries 
and  what  is  not  delightful  in  marriage. 


OF  THE    OCCUPATIONS  OF  THE  ANGELS   IN  HEAVEN. 

387.  The   occupations   that   exist  in  the  heavens  cannot  be 
enumerated,  nor  specifically  described,  but  only  admit  of  some 
thing  being  stated  respecting  them  of  a  general  nature;  for  they 
are  innumerable,  and  vary,  also,  according  to  the  offices  of  the 
206 


HEAVEN.  388—390 

various  societies  Every  society  discharges  its  peculiar  office : 
for  as  the  societies  are  distinctly  arranged  according  to  the  goods 
by  which  they  are  distinguished  (see  above,  n.  41),  they  are  also 
arranged  according  to  the  uses  which  they  perform ;  since  the 
goods  which  prevail  with  all  the  inhabitants  of  heaven  are  goods 
in  act,  which  are  uses.  Every  one,  there,  performs  some  use ; 
for  the  Lord's  kingdom  is  a  kingdom  of  uses^1) 

388.  There  are  in  heaven,  as  on  earth,  various  administrations  : 
for  there  exist  there  ecclesiastical  affairs,  civil  affairs,  and  domestic 
ones.     That  there  exist  there  ecclesiastical  affairs,  is  manifest 
from  what  was  stated  and  shown  above  respecting  Divine  Wor 
ship,  mi.  221 — 227.    That  there  exist  there  civil  affairs,  is  plain 
from  what  was  advanced  respecting  Governments  in  Heaven, 
nn.  213 — 220.     And  that  there  exist  there  domestic  affairs,  from 
what  has  been  detailed  respecting  the  Habitations  and  Mansions 
of  the  Angels,  nn.   183 — 190;    and  respecting  Marriages   in 
Heaven,  nn.  366 — 380.     It  hence  follows,  that  many  occupations 
and  administrations  exist  within  every  heavenly  society. 

389.  All  things  in  heaven  are  instituted  according  to  Divine 
Order,  which  is  everywhere  maintained  by  administrations  dis 
charged  by  angels ;  such  affairs  as  relate  to  the  general  good  or 
use  being  administered  by  the  wiser  angels,  and  such  as  relate 
to  any  particular  good  or  use  by  those  less  wise ;  and  so  pro 
gressively.     Those  who  discharge  them  are  arranged  in  subor 
dination,  exactly  as  the  uses  themselves  are  subordinated  in  the 
arrangements  of  Divine  Order.     It  hence  results,  that  dignity  is 
attached  to  every  occupation  according  to  the  dignity  of  its  use. 
No  angel,  however,  arrogates  the  dignity  to  himself,  but  ascribes 
it  all  to  the  use ;  and  as  the  use  is  the  good  which  he  performs, 
and  all  good  is  from  the  Lord,  he  gives  it  all  to  the  Lord.     He, 
therefore,  who  thinks  of  honor  as  due  to  himself  and  thence  to 
the  use  performed  by  him,  and  not  to  the  use  performed  by  him 
and  thence  to  himself,  cannot  fill  any  office  in  heaven ;  because 
he  looks  away  from  the  Lord,  regarding  himself  in  the  first  place 
and  use  in  the  second.     When  use  is  mentioned,  the  Lord  is 
meant,  also ;  since,  as  just  observed,  use  is  good,  and  good  is 
from  the  Lord. 

390.  From   these  observations  may  be  inferred  what  is  the 
nature  of  the  subordinations  that  exist  in  heaven ;  namely ;  that 
in  proportion  as  any  one  loves,  esteems,  and  honors,  any  use, 
he  also  loves,  esteems,  and  honors,  the  person  to  whom  that  use 
is  adjoined :    and  also,  that  the  person  is  loved,  esteemed,  and 
honored,  in  proportion  as  he  does  not  arrogate  the  use  to  him- 

(')  That  the  kingdom  of  the  Lord  is  a  kingdom  of  uses,  nn.  454,  696, 1103,  3645, 4054, 
7038.  That  to  serve  the  Lord  is  to  perform  uses,  n.  7038.  That,  in  the  other  life,  all  must 
perform  uses,  n.  1103.  Even  the  wicked  and  infernal ;  but  in  what  manner,  n.  696. 
That  all  are  such  as  are  the  uses  which  they  perform,  nn.  4054,  6815 ;  illustrated,  n. 
T088.  That  angelic  blessedness  consists  in  the  goods  of  charity,  thus  in  performing 
Uses,  n.  454. 

207 


390,  391  HEAVEN. 

self,  but  ascribes  it  to  the  Lord ;  for  it  is  in  this  proportion  that 
he  is  wise,  and  that  the  uses  which  he  performs  are  performed 
from  a  good  principle.  Spiritual  love,  esteem,  and  honor,  are 
nothing  but  love,  esteem,  and  honor  for  use  in  the  person  who 
performs  it ;  and  the  honor  of  the  person  is  derived  from  the  use, 
,  and  not  that  of  the  use  from  the  person.  He,  also,  who  looks  at 
men  under  the  influence  of  spiritual  truth,  regards  them  in  no 
other  manner :  for  he  sees  that  one  man  is  like  another,  whether 
stationed  in  great  dignity  or  in  little,  the  difference  being  solely  in 
their  wisdom ;  and  wisdom  consists  in  loving  use,  consequently, 
in  loving  the  good  of  our  fellow-citizens,  of  the  society  to  which 
we  belong,  of  our  country,  and  of  the  church.  Love  to  the  Lord, 
also,  consists  in  the  same,  since  all  the  good  which  constitutes 
the  good  of  use  is  from  Him  :  and  so,  likewise,  does  love  towards 
our  neighbor,  since  the  good  that  is  to  be  loved  in  our  fellow-cit 
izen,  in  our  society,  in  our  country,  and  in  the  church,  and  which 
is  to  be  done  to  them,  is  our  neighbor.  (2) 

391.  All  the  societies  in  the  heavens  are  distinctly  arranged 
according  to  the  uses  which  they  minister,  since  they  are  dis 
tinctly  arranged  according  to  the  various  kinds  of  good  in  which 
they  are  grounded  (as  stated  above,  nn.  41,  et  seq.) ;  and  those 
goods  are  goods  in  act,  or  goods  of  charity,  which  are  uses. 
There  are  societies,  whose  occupations  consist  in  having  the  care 
of  infants.  There  are  other  societies  whose  occupation  it  is  to 
instruct  and  educate  them  as  they  grow  up.  There  are  others, 
that,  in  like  manner,  instruct  and  educate  boys  and  girls  that 
have  acquired  a  good  disposition  from  the  education  they  had 
received  in  the  world,  and  who  thence  go  to  heaven.  There  are 
others,  that  teach  the  simple  good  who  come  from  the  Christian 
world,  and  lead  them  into  the  way  to  heaven.  There  are  others, 
that  discharge  the  same  office  to  the  various  classes  of  Gentiles. 
There  are  others,  that  protect  novitiate  spirits,  who  are  such  as 
are  newly  arrived  from  the  world,  from  the  infestations  proceed 
ing  from  evil  spirits.  There  are  some  angels,  also,  who  attend 
upon  those  who  are  in  the  lower  earth ;  and  there  are  some  who 
are  present  with  those  in  hell,  who  so  restrain  their  violence,  as 
to  prevent  them  from  torturing  each  other  beyond  the  prescribed 
limits.  There  likewise  are  some  who  attend  upon  those  who  are 
being  resuscitated  from  the  dead.  In  general,  the  angels  of 

(*)  That  to  love  one's  neighbor  is  not  to  love  his  person,  but  to  love  that  which  apper 
tains  to  him,  and  which  constitutes  him,  nn.  5025,  10,336.  That  those  who  love  the 
person,  and  not  what  appertains  to  the  man,  and  which  constitutes  him,  love  equally 
an  evil  man  and  a  good  man,  n.  3820 :  and  that  they  do  good  alike  to  the  evil  and  to 
the  good,  when  yet  to  do  good  to  the  evil  is  to  do  evil  to  the  good,  which  is  not  to  love 
one  neighbor,  nn.  3820,  6703,  8120.  The  judge  who  punishes  the  evil  that,  they  may 
be  amended,  and  to  prevent  the  good  being  contaminated  and  injured  by  them,  loveu 
his  neighbor,  nn.  3820,  8120,  8121.  That  every  man  and  society,  also  a  man's  country 
and  the  church,  and,  in  a  universal  sense,  the  'kingdom  of  the  Lord,  are  one's  ne5g» 
bor ;  and  that  to  do  good  to  them  from  the  love  of  good  according  to  the  quality  ol 
their  state,  is  to  love  one's  neighbor ;  thus  their  good,  which  is  to  be  consulted,  ii 
one's  neighbor,  nn.  G818— 6824,  8128. 

208 


HEAVEN.  392,  393 

every  society  are  sent  on  missions  to  men,  to  gnard  them,  and 
to  withdraw  them  from  evil  affections  and  the  thoughts  thence 
originating,  and  to  inspire  them  with  good  affections,  so  far  as 
they  will  freely  receive  them ;  and  by  means  of  such  good  affec 
tions,  they  also  govern  the  deeds  or  works  of  men,  removing,  as 
far  as  possible,  evil  intentions.  When  the  angels  are  present 
with  men,  they  dwell,  as  it  were,  in  their  affections,  and  are  near 
to  the  man,  in  proportion  as  he  is  grounded  in  good  derived  from 
truths ;  but  are  more  remote,  in  proportion  as  he  is  remote  from 
good  in  his  life.(3)  But  all  these  occupations  of  the  angels  are 
functions  performed  by  the  Lord  through  them  as  instruments ; 
for  the  angels  do  not  discharge  them  of  themselves,  but  from  the 
Lord.  It  is  on  this  account,  that  by  angels  in  the  Word,  in  its 
internal  sense,  are  not  meant  angels,  but  some  attribute  or  func 
tion  of  the  Lord ;  and  it  is  from  the  same  cause  that  angels,  in 
\he  Word,  are  called  gods.(4) 

392.  These  occupations  of  the  angels  are  their  general  ones ; 
tut  to  every  angel  is  assigned  his  own  in  particular.     For  every 
general  use  is  composed  of  innumerable  others,  that  are  called 
mediate,  ministering,  and  subservient  uses.      All  and  each  of 
these  are  co-ordinated   and   subordinated  according  to  Divine 
Order,  and,  taken  together,  they  constitute  and  perfect  the  gen 
eral  use,  which  is  the  common  good. 

393.  Those  are  appointed  to  ecclesiastical  offices  in  heaven, 
who,  while  in  the  world,  had  loved  the  Word,  and,  from  desire, 
had  sought  in  it  for  truths,  not  with  a  view  to  honor  and  gain, 
but  with  a  view  to  the  uses  of  life,  both  of  themselves  and  of 
others.     These,  according  to  their  love  and  desire  of  use,  are 
there  in  the  enjoyment  of  illumination,  and  of  the  light  of  wis 
dom  ;  which,  also,  they  acquire  from  the  Word  as  it  exists  in 
heaven,  where  it  is  not  natural  in  its  form,  as  in  the  world,  but 
spiritual.     (See  above,  n.  259.)    These  discharge  the  office  of 
preachers  ;  and  in  heaven,  according  to  Divine  Order,  those  fill 
the  superior  stations,  who  excel  the  others  in  wisdom  derived 
from  illumination.     Those  fill  civil  offices,  who,  while  in  the 
world,  had  loved  their  country  and  the  common  good  more  than 
their  private  advantage,  and  had  done  what  was  just  and  right 
from  the  love  of  justice  and  rectitude.     So  far  as  these,  from 
the  desire  of  their  love,  had  inquired  into  the  laws  of  justice, 

(')  Of  the  angels  attendant  on  infants,  and  afterwards  on  children,  and  thus  succes 
eively,  n.  2303.  That  man  is  raised  from  the  dead  by  the  ministry  of  angels,  from  ex  - 
perience,  nn.  168 — 189.  That  angels  are  sent  to  those  who  are  in  the  hells,  to  prevent 
their  tormenting  each  other  beyond  measure,  r.,  967.  Of  the  kind  offices  performed  by 
angels  to  men  who  come  into  the  other  life,  n  2131.  That  spirits  and  angels  are  at 
tendant  on  all  men,  and  that  man  is  led  by  spirits  and  angels  from  the  -Lord,  n.r>..  50, 
697,  2796,  2887,  2888,  5847—5866,  5976—5993,  6209.  That  the  angels  have  dominion 
over  evil  spirits,  n.  1755. 

(4)  That  by  angels,  in  tho  Word,  is  signified  something  divine  from  the  Lord,  nn. 
1925.  2821,  3039,  4085,  6280,  8192.  That  angels,  in  the  Word,  are  called  gods,  from  the 
reception  of  divine  truth  and  good  from  the  Lord,  nn.  4295,  4402,  8192,  8301. 

14  209 


394, 395  HEAVEN. 

and  had  become  intelligent  in  consequence,  they  possess  a  ca 
pacity  for  administering  offices  in  heaven ;  and  they  adminis 
ter,  accordingly,  such  offices  as  belong  to  that  station  or  degree 
which  corresponds  with  their  intelligence,  which  is  then  in  the 
same  degree  as  their  love  for  the  common  good.  There  are, 
moreover,  in  heaven,  so  many  offices  and  administrations,  and 
so  many  kinds  of  employment  also,  that  they  cannot  be  enumer 
ated  on  account  of  their  abundance,  those  in  the  world  being 
but  few  respectively.  All  the  inhabitants,  how  numerous  so 
ever,  feel  delight  in  their  works  and  labors  derived  from  the 
love  of  use,  and  no  one  performs  them  from  the  love  of  self  or 
of  gain.  Neither  is  any  one  influenced  by  the  love  of  gain  for 
the  sake  of  his  living,  since  all  the  necessaries  of  life  are  given 
them  gratis  :  they  are  lodged  gratis,  they  are  clothed  gratis,  and 
they  are  fed  gratis.  From  all  these  facts  it  is  evident,  that  they 
who  have  loved  themselves  and  the  world  more  than  they  have 
loved  to  be  of  use,  have  no  inheritance  in  heaven :  for  his  own 
love  or  affection  remains  with  every  one  after  his  life  in  the 
world,  nor  is  it  extirpated  to  eternity.  (See  above,  n.  363.) 

394.  Every  one  in  heaven  has  his  proper  wrork  to  perform  ac 
cording  to  correspondence,  the  correspondence  not  being  with 
the  work,  but  with  the  use  of  any  one's  work  (see  above,  n. 
112) ;  and  all  things  that  exist  have  their  correspondence.  (See 
n.  106.)  When  any  one  in  heaven  is  engaged  in  his  occupation, 
or  in  some  work  corresponding  to  the  use  of  his  occupation,  he 
is  in  a  state  of  life  altogether  similar  to  that  in  which  he  was, 
when  so  engaged,  in  the  world  ;  for  what  is  spiritual  and  what 
is  natural  act  as  one  by  correspondences.  There  is,  however, 
this  difference  ;  that  the  delight  which  he  now  feels  is  of  a  more 
interior  kind,  because  he  is  in  a  spiritual  state  of  life,  which 
is  an  interior  kind  of  life,  and  is  therefore  more  receptive  of 
heavenly  beatitude. 


OF  HEAVENLY  JOY  AND  HAPPINESS. 

395.  What  heaven  and  heavenly  joy  are,  is  scarcely  known 
to  any  one  at  the  present  day.  They  who  have  reflected  either 
on  the  one  or  on  the  other,  have  conceived  so  general  and  gross 
an  idea  of  them,  as  hardly  amounts  to  any  idea  at  all.  I  have  had 
excellent  opportunities  of  knowing  what  notions  are  entertained 
on  these  subjects,  from  the  spirits  who  pass  from  the  world  into 
the  other  life ;  for  when  left  to  themselves,  as  if  they  were  still 
in  the  world,  they  think  in  the  same  manner.  The  reason  that 
men  do  not  know  what  heavenly  joy  is,  is  founded  in  the  cir 
cumstance,  that  they  who  ha>  e  reflected  on  it,  have  formed  their 
conclusions  respecting  it  from  the  external  joys  that  are  proper 
210 


HEAVEN.  396,  397 

to  the  natural  man,  and  have  been  ignorant  of  what  the  internal 
or  spiritual  man  is,  and,  consequently,  of  what  constitutes  the 
enjoyment  and  beatitude  thereto  belonging  ;  wherefore,  should 
they  be  told,  by  such  as  are  in  the  enjoyment  of  spiritual  and 
internal  delight,  what,  and  of  what  nature,  heavenly  joy  is,  they 
would  not  comprehend  it.  The  information,  to  be  understood, 
would  require  the  presence  of  ideas  which  to  them  are  unknown, 
and  would,  consequently,  rank  among  the  things  which  the  nat 
ural  man  would  reject.  Nevertheless,  every  one  may  be  aware, 
that  when  a  person  leaves  the  external  or  natural  man,  he  comes 
into  the  internal  or  spiritual  man ;  from  which  circumstance  it 
may  be  known,  that  heavenly  delight  is  an  internal  and  spiritual 
delight,  not  an  external  and  natural  one ;  and  that,  as  being  in 
ternal  and  spiritual,  it  is  of  a  more  pure  and  exquisite  nature,  and 
has  a  power  of  affecting  the  interiors  of  man,  which  are  those  ot 
his  soul  or  spirit.  From  these  considerations  alone,  every  one 
may  conclude,  that  a  man  experiences  such  delight  in  the  other 
life,  as  had  been  that  of  his  spirit  in  this  ;  and  that  the  delight 
of  the  body,  wilich  is  called  carnal  pleasure,  is,  respectively,  not 
heavenly.  For  that  which  exists  in  the  spirit  of  man,  when  he 
leaves  the  body,  remains  with  him  after  death ;  for  man  then 
lives  as  a  spirit. 

396.  All  delights  flow  from  love ;   for  what  a  man  loves,  he 
feels  delightful;    and  no  one  can  experience  delight  from  any 
other  origin.     The  delights  of  the  body  or  the  flesh  all  flow 
from  the  love  of  self  and  the  love  of  the  world,  which  also  are 
the  sources  of  concupiscences  and  of  their  pleasures :   but  the 
delights  of  the  soul  or  of  the  spirit  all  flow  from  love  to  the 
Lord  and  love  towards  the  neighbor,  which  also  are  the  sources 
of  the  affections  of  good  and  truth,  and  of  interior  enjoyments. 
These  loves,  with  their  delights,  enter  by  influx  from  the  Lord 
and  from  heaven  by  an  internal  way,  and  thus  come  from  above, 
and  affect  the  interiors ;  but  the  former  loves,  with  their  delights, 
enter  by  influx  from  the  flesh  and  from  the  world  by  an  external 
way,  and  thus  come  from  beneath,  and  affect  the  exteriors.     In 
proportion,  therefore,  as  those  two  loves  of  heaven  are  received, 
and  their  affecting  influence  is  experienced,  the  interiors,  which 
belong  to  the  soul  or  spirit,  are  opened,  and  their  aspect  is  turned 
away  from  the  world  towards  heaven ;  but  in  proportion  as  those 
two  loves  of  the  world  are  received,  and  their  affecting  influence 
is  experienced,  the  exteriors  are  opened,  which  are  those  of  the 
body  and  the  flesh,  and  their  aspect  is  turned  from   heaven 
towards  the  world.     As  these  loves,  of  either  kind,  enter  by 
influx  and  are  received,  their  delights  enter  at  the  same  time, 
the  delights  of  heaven  flowing  into  the  interiors,  and  the  delights 
of  the  world  into  the  exteriors ;  for,  as  just  observed,  all  delight 
is  the  offspring  of  love. 

397.  Heaven  in  itself,  is  of  such  a  nature,  as  to  be  full  of  do- 

211 


398,  399  HEAVEN. 

lights,  so  completely,  that,  viewed  in  itself,  it  is  nothing  but 
beatitude  and  delight.  For  the  Divine  Good  proceeding  from 
the  Lord's  Divine  Love  constitutes  heaven,  both  in  general,  and 
in  particular,  with  every  inhabitant ;  and  the  Divine  Love  con 
sists  in  willing  the  well-being  and  happiness  of  all,  from  inmost 
grounds,  and  in  full  perfection.  On  this  account,  whether  you 
mention  heaven,  or  heavenly  joy,  it  is  all  one. 

398.  The  delights  of  heaven  are  ineffable,  and  they  are  also 
innumerable :  but  innumerable  as  they  are,  not  one  of  them  can 
be  either  known  or  believed  by  a  person  who  only  has  a  relish 
for  the  delights  of  the  body  or  of  the  flesh ;  because,  as  just  ob 
served,  the  aspect  of  the  interiors  of  such  a  person  is  turned 
away  from  heaven  towards  the  world,  and  thus  they  look  back 
wards.    For  a  person  who  is  wholly  immersed  in  bodily  or  carnal 
pleasures,  or,  what  amounts  to  the  same,  in  the  love  of  self  and 
of  the  world,  feels  no  delight  but  in  honor,  in  gain,  and  in  the 
voluptuous  pleasures  of  the  body  and  the  senses ;  and  these  so 
extinguish  and  suffocate  interior  delights,  which  are  those  of 
heaven,  as  to  destroy  all  belief  in  their  existence.     Such  a  per 
son,  therefore,  would  be  exceedingly  astonished,  were  he  only 
told  that  any  delights  can  exist  when  those  of  honor  and  gain 
are  removed  ;  and  still  more,  were  he  informed,  that  the  delights 
of  heaven,  which  succeed  in  place  of  the  former,  are  innumerable, 
and  of  such  a  nature,  that  the  delights  of  the  body  and  the  flesh, 
which  are  chiefly  those  of  honor  and  gain,  cannot  be  compared 
to  them.     The  reason  is  now  evident,  why  it  is  not  known  what 
heavenly  joy  is. 

399.  How  great  the  delight  of  heaven  is,  may  appear  from 
this  circumstance  alone ;  that  it  is  delightful  to  all  who  are  there 
to  communicate  their  enjoyments  and  beatitudes  to  each  other ; 
and  all  the  inhabitants  of  heaven  being  of  this  character,  it  is 
plain  how  immense  the  delight  of  heaven  must  be :  for  there 
exists,  in  the  heavens,  a  communication  of  all  with  every  indi 
vidual,  and  of  every  individual  with  all  (as  is  shown  above,  n. 
268).     Such  communication  flows  from  the  two  loves  of  heaven, 
which,  as  has  been  stated,  are  love  to  the  Lord  and  love  towards 
the  neighbor ;  and  it  is  the  nature  of  these  loves  to  communicate 
their  delights  to  others.     The  reason  that  love  to  the  Lord  is  of 
Bnch  a  nature,  is,  because  the  Lord's  love  is  the  love  of  commu 
nicating  all  that  He  has  to  all  His  creatures ;  for  He  desires  the 
happiness  of  all :  and  a  similar  love  prevails  in  the  individuals 
who  love  Him,  because  the  Lord  is  in  them.     It  is  from  this 
ground  that  the  angels  mutually  communicate  their  delights  to 
each  other.     That  love  towards  the  neighbor  is  of  such  a  nature 
also,  will  be  seen  in  what  follows.     From  these  observations  it 
may  appear,  that  it  is  the  nature  of  those  loves  to  communicate 
their  delights.     Not  so  the  loves  of  self  and  of  the  world.     The 
love  of  self  abstracts  and  takes  away  all  their  delight  from  other?, 

212 


HEAVEN.  399,  400 

and  appropriates  it  to  self,  for  it  enterta  ns  good  will  to  self 
alone ;  and,  under  the  influence  of  the  love  of  the  world,  men 
would  have  their  neighbor's  possessions  to  be  their  own.  Thus 
it  is  the  nature  of  these  loves  to  destroy  the  delights  enjoyed  by 
others  :  when  those  who  are  under  their  influence  communicate, 
it  is  for  the  sake  of  themselves,  not  of  others ;  and  thus,  as  re 
gards  others,  except  so  far  as  the  delights  of  those  others  are 
present  with,  or  resident  in,  themselves,  they  do  not  communi 
cate,  but  destroy.  That  the  loves  of  self  and  of  the  world,  when 
they  have  the  supremacy,  are  of  such  a  nature,  it  has  often  been 
granted  me  to  perceive  by  actual  .experience.  Whenever  any 
spirits,  who  had  been  immersed  in  these  loves  while  they  lived 
as  men  in  the  world,  came  near  me,  my  sense  of  delight  receded 
and  vanished ;  and  it  has  also  been  told  ine,  that  if  suck  spirits 
only  approach  any  heavenly  society,  the  delight  of  those  who 
compose  it  is  diminished,  precisely  according  to  the  degree  of 
their  presence :  and,  what  is  wonderful,  the  evil  spirits  are  then 
in  the  enjoyment  of  their  delight.  The  nature  of  the  state  of 
the  spirit  of  such  a  man  while  in  the  body,  was  thence  made  evi 
dent  to  me ;  for  it  is  then  similar  to  what  it  is  after  his  separa 
tion  from  the  body ;  namely,  that  he  longs  for,  or  covets,  the 
enjoyments  or  goods  of  others,  and  that,  so  far  as  he  obtains 
them,  he  feels  delight  himself.  From  these  facts  may  be  seen, 
that  it  is  the  nature  of  the  loves  of  self  and  of  the  world  to  de 
stroy  the  joys  of  heaven ;  consequently,  that  they  are  diametri 
cally  opposite  to  the  heavenly  loves,  the  nature  of  which  is,  to 
communicate  their  joys. 

400.  It  is,  however,  to  be  observed,  that  the  delight  experi 
enced  by  those  who  are  immersed  in  the  loves  of  self  and  of  the 
world,  when  they  approach  to  any  heavenly  society,  is  the  de 
light  of  their  own  lust ;  and  is,  consequently,  diametrically  oppo 
site  to  the  delight  of  heaven.  They  come  into  the  delight  of 
their  own  lust  on  the  privation  and  removal  of  heavenly  delight 
among  those  in  the  heavenly  society.  ISTot  so  when  such  priva 
tion  and  removal  do  not  take  place :  then  they  cannot  approach, 
because,  so  far  as  they  do,  they  are  seized  with  distress  and  pain  ; 
on  which  account,  they  seldom  venture  to  go  near.  This,  also, 
it  has  been  granted  me  to  know  b.y  many  experimental  observa 
tions,  of  which  i  will  mention  a  few  particulars. 

The  spirits  who  have  recently  passed  from  the  world  into  the 
other  life  desire  nothing  more  earnestly  than  to  be  admitted 
into  heaven.  This  is  the  wish  of  almost  all,  supposing  that,  to 
<mjoy  heaven,  nothing  more  is  necessary  than  to  be  admitted 
and  received  within  its  precincts.  Desiring  it  so  earnestly,  they 
are  led,  in  consequence,  to  some  society  of  the  ultimate  heaven. 
On  approaching  the  first  threshold  of  that  heaven,  those  who 
are  immersed  in  the  love  of  self  and  of  the  world  begin  to  be 
distressed,  and  to  be  so  inwardly  tortured,  that  they  feel  hell  ID 

213 


±00,  401  HEAVEN. 

themselves  lather  than  heaven ;  wherefore  they  cast  themselves 
headlong  down,  and  find  no  rest  till  they  are  in  hell  among  their 
like.  It  has  also  frequently  happened,  that  such  spirits  aesired 
to  know  what  heavenly  joy  is,  and,  when  they  heard  that  it  is 
seated  in  the  interiors  of  the  angels,  wished  to  have  it  commu 
nicated  to  themselves.  This  was  done  accordingly;  for  what 
ever  a  spirit  who  is  not  yet  either  in  heaven  or  in  hell  desires,  is 
granted  him,  if  conducive  to  any  good  purpose.  On  the  com 
munication  being  made,  however,  they  began  to  feel  torture, 
which  prevailed  to  such  a  degree,  that  they  did  not  know  into 
what  posture  to  squeeze  theu*  bodies  through  the  violence  of  the 
pain :  I  saw  them  thrust  their  heads  down  to  their  feet,  and 
cast  themselves  on  the  ground,  where  they  writhed  about  in 
orbicular  convolutions  after  the  manner  of  a  serpent ;  the  whole 
being  produced  by  their  interior  anguish.  Such  was  the  effect 
of  the  delight  of  heaven  upon  those  who  cherish  the  delights 
proceeding  from  the  love  of  self  and  of  the  world :  the  reason 
is,  because  those  loves  and  the  loves  of  heaven  are  perfect  oppo- 
sites ;  and  when  one  opposite  acts  upon  the  other,  such  pain 
is  the  result.  Since,  also,  the  delight  of  heaven  enters  by  an 
internal  way,  and  flows  into  a  delight  which  is  the  reverse  oi 
itself,  it  violently  bends  the  interiors,  which  are  the  seat  of  the 
latter  delight,  the  contrary  way,  thus  into  a  direction  opposite 
to  their  own ;  and  this  is  what  produces  such  torments.  The 
ground  of  the  contrariety  is,  that,  as  stated  above,  love  to  the 
Lord  and  love  towards  the  neighbor  desire  to  communicate  aL 
they  possess  to  others,  for  this  constitutes  their  delight ;  whereas 
the  love  of  self  and  the  love  of  the  world  desire  to  abstract  what 
they  possess  from  others,  and  to  appropriate  it  to  themselves  • 
and  so  far  as  they  succeed  in  doing  so,  they  are  in  the  enjoyment 
of  their  delight. 

From  these  facts  may  also  be  known,  what  is  the  cause  of  the 
separation  between  hell  and  heaven.  All  the  inhabitants  of  hell, 
when  they  lived  in  the  world,  had  been  immersed  in  the  mere 
delights  of  the  body  and  the  flesh,  derived  from  the  love  of  self 
and  of  the  world ;  whereas  all  the  inhabitants  of  heaven,  when 
they  lived  in  the  world,  had  been  attached  to  the  delights  of  the 
soul  and  the  spirit,  derived  from  love  to  the  Lord  and  love  to- 
wards  the  neighbor.  These  loves  being  contraries,  heaven  and 
hell  are,  consequently,  in  complete  separation  from  each  other ; 
and  to  such  an  extent  is  the  separation  earned,  that  a  spirit  in 
hell  dares  not  so  much  as  put  forth  thence  a  finger,  nor  raise  out 
of  it  the  top  of  his  head ;  for  on  his  doing  either  the  one  or  the 
other  ever  so  little,  he  feels  torture  and  anguish.  This,  likewise, 
I  have  often  witnessed. 

401.  A  man  who  is  immersed  in  the  love  of  self  and  of  the 
world,  feels,  so  long  as  he  lives  in  the  body,  the  delight  proceed 
ing  from  them,  and  finds  enjoyment,  also,  in  all  the  pleasures 
214 


HEAVEN.  401,  402 

which  thence  derive  their  origin.  But  a  man  who  is  grounded 
in  love  to  God  and  in  love  towards  his  neighbor,  does  not,  so 
long  as  he  lives  in  the  body,  manifestly  feel  the  delight  proceed 
ing  from  them,  and  from  the  good  affections  which  thence  derive 
their  origin,  but  only  a  sense  of  beatitude  that  is  almost  imper 
ceptible,  because  it  lies  hidden  and  stored  up  in  his  interiors, 
and  is  veiled  over  by  the  exteriors  that  belong  to  the  body ; 
whilst  it  is  deadened,  also,  by  the  cares  of  the  world.  But  the 
states  of  the  two  classes  are  completely  changed  after  death. 
Then,  the  delights  of  the  love  of  self  and  of  the  world  are  turned 
into  painful  and  direful  sensations,  being  such  as  are  called  hell- 
fire  ;  and,  occasionally,  into  filthy  and  vile  objects  correspond 
ing  to  those  pleasures ;  which,  however,  (wonderful  to  relate !) 
are  then  delightful  to  them.  But  the  obscure  delight,  and 
almost  imperceptible  sense  of  beatitude,  which  abode  in  those 
in  the  world  who  were  grounded  in  love  to  God  and  in  love  to 
wards  their  neighbor,  are  then  turned  into  the  delight  of  heaven, 
which  is  rendered  perceptible  and  sensible  in  all  manner  of  ways. 
For  that  beatitude  which  lay  hidden  and  stored  up  in  their  inte 
riors  while  they  lived  in  the  world,  is  then  revealed,  and  is 
brought  forth  to  manifest  sensation ;  for  they  are  then  in  the 
spirit,  and  that  delight  was  the  delight  of  their  spirit. 

402.  All  the  delights  of  heaven  are  conjoined  with  uses,  and 
are  inherent  in  them,  because  uses  are  the  good  works  of  love 
and  charity,  in  the  practice  of  which  the  angels  live ;  on  which 
account,  every  one  enjoys  delights  of  such  a  nature  as  are  the 
uses  he  performs,  and  in  a  degree  proportioned  to  his  affection 
for  use.  That  all  the  delights  of  heaven  are  delights  of  use,  may 
also  appear  with  certainty  from  a  comparison  drawn  from  the 
five  bodily  senses  in  man.  To  every  sense  is  given  a  delight 
according  to  its  use:  the  sight  has  its  proper  delight,  and  the 
hearing  its  proper  delight ;  and  so  have  the  smell,  the  taste,  and 
the  touch.  The  sight  draws  its  delight  from  the  beauties  of  color 
and  form ;  the  hearing,  from  harmonious  sounds ;  the  smell,  from 
agreeable  odors ;  and  the  taste,  from  savory  viands.  The  uses 
which  all  the  senses,  respectively,  perform,  are  known  to  those 
who  investigate  the  subject,  and  more  fully  to  those  who  are 
acquainted  with  their  correspondences.  The  sight  has  such  a 
delight  attached  to  it,  on  account  of  the  use  which  it  performs  to 
the  understanding,  which  is  the  internal  sight.  The  hearing  is 
attended  by  such  a  delight,  on  account  of  the  use  which  it  ad 
ministers  both  to  the  understanding  and  to  the  will,  by  affording 
the  means  of  hearkening  and  attention.  The  smell  has  such  a 
delight  connected  with  it,  on  account  of  the  use  which  it  con 
tributes  both  to  the  brain  and  to  the  lungs.  The  taste  is  united 
with  such  a  delight,  on  account  of  the  use  which  it  renders  to  the 
stomach,  and  thence  to  the  whole  body,  by  disposing  it  to  take 
nourishment.  The  conjugial  delight,  whicl  is  a  purer  and  more 

215 


403 405  HEAVEN. 

exquisite  delight  of  touch,  surpasses  all  the  others  on  account  of 
its  use,  which  is  the  procreation  of  the  human  race,  and  thence  of 
the  angels  of  heaven.  These  delights  are  rendered  inherent  in 
those  organs  of  sense  by  an  influx  from  heaven,  where  every 
delight  is  the  delight  of  use,  and  exists  according  to  it. 

403.  There  were  some  spirits  who  imagined,  from  having  im 
bibed  such  an  opinion  in  the  world,  that  heavenly  happiness 
consists  in  a  life  without  occupation,  and  in  being  waited  on, 
while  taking  their  ease,  by  outers.  But  they  were  told,  that 
happiness  could  not  possibly  consist  in  resting,  unoccupied ;  for 
if  it  did,  every  one  would  desire  to  take  away  the  happiness  of 
others  to  promote  his  own ;  and  when  all  desired  to  do  so,  none 
could  obtain  their  desire.  It  was  observed  to  them  further,  that 
such  a  life  would  not  be  an  active  but  an  idle  one,  the  subjects  of 
which  would  fall  into  a  state  of  torpor ;  w^hereas,  as  they  might 
easily  know,  without  activity  of  life  there  cannot  be  happiness 
of  life,  and  that,  in  an  active  life,  rest  from  occupation  is  only 
resorted  to  for  the  sake  of  recreation,  that  the  person  might  return, 
with  fresh  vigor,  to  the  activity  of  his  life.  It  was  afterwards 
shown  them  by  numerous  evidences,  that  the  angelic  life  consists 
in  performing  the  good  works  of  charity,  which  are  uses,  and  that 
the  angels  find  all  their  happiness  in  use,  from  use,  and  according 
to  it.  In  order  that  they  who  had  the  idea  that  heavenly  joy 
consists  in  living  without  occupation,  inhaling  eternal  joy  in  a 
state  of  idleness,  might  be  made  ashamed  of  such  notions,  it  was 
given  them  to  perceive  what  the  nature  of  such  a  life  is ;  wrhen 
they  were  convinced  that  it  is  of  a  most  melancholy  description, 
and  that,  all  joy  thus  perishing,  they  would  feel  for  it,  in  a  little 
time,  only  disgust  and  loathing. 

401.  Some  spirits  who  thought  themselves  better  informed 
than  others,  observed,  that  their  belief,  in  the  world,  had  been 
that  heavenly  joy  consists  in  nothing  else  but  praising  and  glori 
fying  God,  and  that  such  was  the  active  life  of  heaven.  But 
they  were  told,  that  praising  and  glorifying  God,  is  not  such  an 
active  life  as  is  meant  by  that  expression ;  and,  besides,  that  God 
has  no  need  of  being  praised  and  glorified ;  but  that  His  will  is, 
that  His  subjects  should  perform  uses,  and  thus  do  the  good 
works  which  are  called  the  goods  of  charity.  Those  spirits, 
however,  could  not  conceive  any  idea  of  heavenly  joy,  but  ol 
slavery  instead,  as  connected  with  the  good  works  of  charity. 
But  the  angels  testified,  that  the  performance  of  those  works  is 
attended  with  the  most  perfect  freedom,  being  done  from  interior 
affection,  and  conjoined  with  unspeakable  enjoyment. 

405.  Nearly  all  who  enter  the  other  life  imagine,  that  a  similar 
hell,  or  a  similar  heaven,  awaits  every  one  who  goes  to  either ; 
when,  nevertheless,  the  truth  is,  that  there  are  infinite  varieties 
and  diversities  in  each,  and  that  neither  a  hell  nor  a  heaven  alto 
gether  similar  is  e  'er  allotted  to  one  person  as  to  another ;  just 
216 


HEAVEN.  405,406 

as  there  never  is  found  one  man.  spirit,  or  angel,  exactly  like 
another,  not  even  in  the  face.  When  I  only  thought  of  two 
being  exactly  similar  or  equal  to  each  other,  the  angels  were 
shocked  at  the  idea,  observing,  that  every  thing  that  is  a  one,  or 
a  whole,  is  formed  by  the  harmonious  accordance  of  various 
parts,  and  that  the  one  or  whole  is  such  in  quality  as  that  ac 
cordance  is :  and  that  it  is  in  this  manner  that  every  society  of 
heaven  forms  one  whole,  and  that  all  the  societies  of  heaven 
form  one  whole  collectively ;  which  effect  is  produced  by  the 
Lord  alone,  through  love  as  the  medium^1)  Uses  in  the  heavens 
exist,  in  like  manner,  with  all  possible  variety  and  diversity, 
and  the  use  of  one  angel  is  never  exactly  similar  and  the  same 
as  the  use  of  another ;  consequently,  neither  is  his  capacity  of 
enjoyment.  Much  more  are  the  delights  of  every  one's  use 
innumerable,  all  which  are  similarly  various,  but  still  joined 
together  in  such  an  order  as  mutually  to  regard  each  other ; 

C3t  as  do  the  uses  of  every  member,  organ,  and  viscus,  in  the 
dy,  and,  still  more,  those  of  every  vessel  and  fibre  in  each 
member,  organ,  and  viscus ;  all  of  which,  both  collectively  and 
individually,  are  so  connected  together,  as  to  regard  their  own 
good  in  another,  and,  consequently,  the  good  of  each  in  all,  and 
of  all  in  each.  From  this  universal  and  individual  mutual  regard, 
they  act  as  one. 

406.  I  have  often  conversed  with  spirits  who  had  newly  come 
from  the  world  respecting  the  state  of  eternal  life.  I  observed, 
that  it  was  important  for  them  to  know,  who  is  the  Lord  of  the 
kingdom  into  which  they  had  entered,  what  is  the  nature  of  His 
government,  and  what  its  form ;  for  as  nothing  is  more  necessary 
for  travellers  in  the  world,  on  passing  into  another  kingdom,  than 
to  know  who  and  of  what  character  is  the  king,  what  the  nature 
of  his  government,  and  other  particulars  relating  to  that  kingdom ; 
much  more  was  it  necessary  to  possess  such  knowledge  in  the 
kingdom  in  which  they  now  were,  in  which  they  were  to  live  to 
eternity.  They  ought,  therefore,  to  know,  that  the  Lord  is  the 
king  who  governs  heaven,  and  the  whole  universe,  since  He  who 
governs  the  one,  governs  the  other ;  thus  that  the  kingdom  in 
which  they  now  were  is  the  Lord's,  and  that  the  laws  of  this 
kingdom  are  eternal  truths,  all  which  are  founded  in  that  primary 
law,  that  its  subjects  are  to  love  the  Lord  above  all  things,  and 
their  neighbor  as  themselves ;  and  in  fact,  that  now,  if  they  wished 
to  be  like  the  angels,  they  ought  to  go  still  farther,  and  love  their 

(x)  That  every  whole  consists  of  various  things,  and  hence  receives  form,  and  quality, 
«nd  perfection,  according  to  the  quality  of  their  harmony  and  agreement,  nn.  457,  3241, 
8003.  That  there  is  an  infinite  variety,  and  in  no  case  is  any  one  thing  the  same  with 
another,  nn.  7236,  9002.  In  like  manner,  in  the  heavens,  nn.  5754,  4005,  7236, 7833, 7836, 
9002.  That  hence,  all  the  societies  in  the  heavens,  and  every  angel  in  a  societv,  are 
distinct  from  each  other,  because  in  various  good  and  use,  nn.  690.  3241,  3519,  3804,  3986, 
4067,  4149,  4263,  7236,  7833,  7986.  That  the  divine  love  of  the  Lord  arranges  all  into  a 
heavenly  form,  and  conjoins  them  so  that  they  are  as  one  man,  nn.  457,  3986,  5598. 

217 


406,  407  HEAVEN. 

neighbor  more  than  themselves.  On  hearing  these  observations, 
they  could  make  no  answer,  because  they  had  heard  something 
to  the  same  effect  in  the  life  of  the  body,  but  did  not  believe  it. 
They  wondered  that  such  love  should  exist  in  heaven,  and  how 
it  could  be  possible  for  any  one  to  love  his  neighbor  better  than 
himself.  But  they  were  informed,  that  all  things  good  increase 
immensely  in  the  other  life:  and  that  man's  life,  while  in  the 
body,  is  of  such  a  nature  that  he  cannot  advance  farther  than  to 
love  Ms  neighbor  as  himself,  being  immersed  in  corporeal  impedi 
ments  ;  but  when  these  are  removed,  such  love  becomes  purer, 
and  at  length  like  that  of  the  angels,  which  consists  in  loving  their 
neighbor  more  than  themselves.  For,  in  heaven,  it  is  delightful 
to  do  good  to  another,  and  is  not  delightful  to  do  good  to  one's 
self,  unless  with  a  view  to  its  becoming  another's,  consequently, 
for  the  sake  of  another ;  and  this  is  what  is  meant  by  loving  one's 
neighbor  more  than  one's  self.  It  was  told  them,  that  the  possible 
existence  of  such  love  may  be  concluded  with  certainty  in  the 
world,  from  the  fact,  that  some,  under  the  influence  of  conjugial 
love,  have  preferred  death,  rather  than  suffer  their  conjugial  part 
ner  to  be  injured ;  and  from  the  love  of  parents  towards  their 
children,  which  is  such,  that  a  mother  would  rather  encounter 
starvation  herself,  than  see  her  infant  want  food.  The  same,  it 
was  also  observed,  may  be  inferred  from  the  existence  of  sincere 
friendship,  under  the  influence  of  which,  there  are  persons  who 
encounter  dangers  for  their  friends ;  and  even  from  the  friendship 
of  civility  and  pretence,  which  endeavors  to  emulate  such  as  is 
sincere,  and  which  induces  men  to  offer  the  best  they  have  to 
those  for  whom  they  profess  a  regard,  and  to  make  profession  of 
such  regard  with  their  lips,  though  they  do  not  feel  it  in  their 
heart.  Finally,  the  possible  existence  of  such  love  was  urged 
from  the  nature  of  love  itself,  its  very  nature  being  such,  as  to 
find  its  joy  in  serving  others,  not  for  one's  own  benefit,  but  for 
theirs.  But  these  observations  could  not  be  comprehended  by 
those,  who  loved  themselves  more  than  others,  and  who,  in  the 
life  of  the  body,  had  been  greedy  after  lucre.  Least  of  all  could 
they  be  understood  by  misers. 

407.  A  certain  spirit,  who,  in  the  life  of  the  body,  had  been  in 
a  station  of  superior  power,  retained  the  desire  to  exercise  author 
ity  in  the  other  life.  But  he  was  told  that  he  was  now  in  another 
kingdom,  which  is  eternal,  and  that  his  authority  had  died  in  the 
world ;  and  that  where  he  was  now,  no  one  is  esteemed  except 
according  to  the  good  and  truth,  and  to  the  share  of  the  Lord's 
mercy,  of  which  he  is  in  the  enjoyment  by  virtue  of  his  life  in  the 
world.  It  was  observed  to  him,  further,  that  this  kingdom  is  like 
those  on  earth,  where  people  are  esteemed  for  their  wealth,  and 
for  the  favor  which  they  possess  with  the  prince ;  only  the  wealth, 
here,  is  good  and  truth,  and  favor  with  the  prince  is  the  Lord's 
tnercy,  which  every  man  experiences  according  to  the  character 
218 


*^   x.    ij    At    ^Y     I 

UN1VE.BSIT1 

II 

HEAVEN. 


of  his  life  in  the  world :  ai.d  that  if  ne  wished  to  exercise  author 
ity  in  any  other  manner,  he  was  a  rebel,  being  now  in  the  king 
dom  of  another  Sovereign.  On  hearing  these  remarks,  he  was 
ashamed. 

408.  I  have  conversed  with  some  spirits,  who  imagined  heaven 
and  heavenly  joy  to  consist  in  being  great.    But  they  were  told, 
that  the  greatest  in  heaven  is  he  who  is  the  least ;  for  he  is  called 
the  least  who  possesses  no  power  or  wisdom,  and  is  willing  to 
possess  no  power  or  wisdom  from  himself,  but  from  the  Lord. 
He  who  in  this  way  is  the  least,  has  the  greatest  happiness; 
and  since  he  has  the  greatest  happiness,  it  follows  that  he  is  the 
greatest ;  for  he  thus  has,  from  the  Lord,  power  to  do  all  things, 
and  wisdom  above  all  others.    What  is  being  the  greatest  except 
being  the  happiest  ?  for  to  be  happiest  is  what  the  powerful  seek 
through  power,  and  the  rich  through  riches.    It  was  further  told 
them,  that  heaven  does  not  consist  in  desiring  to  be  the  least 
with  a  view  of  being  the  greatest,  for  he  who  does  this,  pants 
and  lusts  to  be  greatest  all  the  while ;  but  it  consists  in  desiring, 
from  the  heart,  good  for  others  more  than  for  one's  self,  and  in 
serving  them  with  a  view  to  their  happiness,  not  from  any  selfish 
aim  of  obtaining  remuneration,  but  out  of  love. 

409.  Real  heavenly  joy,  such  as  it  is  in  its  essence,  cannot  be 
described,  because  it  resides  in  the  inmost  recesses  of  the  life  of 
the  angels,  and  thence  in  all  the  minutiae  of  their  thought  and 
affection,  and  by  derivation  from  these,  in  all  the  minutiae  of 
their  speech,  and  in  all  the  minutiae  of  their  actions.     It  is  as  it 
their  interiors  were  completely  unbound,  and  set  open  for  the 
reception  of  delight  and  beatitude,  which  are  diffused  through 
every  fibre,  and  thus  through  the  whole  frame ;  whence  the  per 
ception  and  sensation  of  them  is  such  as  cannot  be  described : 
for  that  which  begins  in  the  inmost  recesses  of  all,  flows  into  all 
the  parts,  even  to  the  most  minute,  which  thence  take  their  rise, 
and  propagates  itself,  with  continual  augmentation,  towards  the 
exteriors.    Good  spirits  who  are  not  yet  in  the  perception  of  that 
delight,  because  they  are  not  yet  taken  up  to  heaven,  on  perceiv 
ing  h  flowing  from  an  angel  by  the  sphere  of  his  love,  are  filled 
with  such  delight,  that  they  fall,  as  it  were,  into  a  delicious  swoon. 
This  has  often  occurred  to  those,  who  desired  to  know  what  heav  - 
enly  joy  is. 

410.  There  also  were  certain  spirits  who  desired  to  know  what 
heavenly  joy  is,  and  to  whom,  therefore,  it  was  granted  to  have 
a  perception  of  it  to  that  degree,  beyond  which  they  were  unable 
to  bear  any  more.     What  they  perceived,  however,  was  not  the 
joy  of  angels:  it  scarcely  amounted  to  the  smallest  degree  of 
angelic  joy ;  as  was  granted  me  to  perceive  by  its  bein^  com 
municated  to  me.    It  was  so  slight  as  almost  to  partake  of  some 
thing  rather  frigid ;  and  yet  they  called  it  most  heavenly,  it  being 
the  inmost  joy  of  which  they  were  receptive.     It  was  proved  to 

219 


4:11 i!3  HEAVEN. 

me  by  tliis  circumstance,  not  only  that  there  are  various  degrees 
of  the  joys  of  heaven,  but  also,  that  the  inmost  joy  of  one  degree 
scarcely  approaches  to  the  last  or  middle  of  another,  and  further, 
that  when  any  one  receives  that  which  is  the  inmost  to  him,  he 
is  in  the  enjoyment  of  his  proper  heavenly  joy ;  and  that  he  can- 
iiot  bear  any  more  interior  degree  of  it,  but  would  find  it  painful. 

411.  Certain  spirits,  not  evil  ones,  fell  into  a  state  of  repose 
like  that  of  sleep,  and  were  thus  translated,  as  to  the  interiors 
that  belonged  to  their  minds,  into  heaven:  for  spirits,  before 
their  interiors  are  opened,  maybe  translated  into  heaven,  and 
instructed  respecting  the  felicity  of  its  inhabitants.     I  saw  them 
in  this  state  QI  repose  for  about  half  an  hour ;  after  which  they 
relapsed  into  their  exteriors  in  which  they  had  been  before,  re 
taining,  however,  the  recollection  of  wiiat  they  had  seen.     They 
related,  that  they  had  been  among  the  angels  in  heaven,  and  that 
they  had  there  seen  and  perceived  amazing  objects,  all  shining 
as  with  gold,  silver,  and  precious  svtones,  presenting  admirable 
forms,  wrhich  were  varied  in  a  wonderful  manner.     They  added, 
that  the  angels  did  not  take  delight  in  the  external  things  them 
selves,  but  in  those  that  they  represented,  which  were  things 
divine,  unspeakable,  and  of  infinite  wisdom :  and  that  these  were 
the  source  of  their  joys ;  not  to  mention  other  things  innumerable, 
not  a  ten  thousandth  part  of  wrhich  can  be  expressed  by  human 
languages,  nor  fall  into  ideas  which  partake,  in  any  degree,  of 
materiality. 

412.  Nearly  all  who  enter  the  other  life  are  ignorant  of  wrhat 
heavenly  beatitude  and  happiness  are,  because  they  have  no 
knowledge  respecting  what,  and  of  what  nature,  internal  joy  is, 
forming  their  conceptions  of  it  solely  from  corporeal  and  worldly 
gayeties  and  joys.     "What  they  are  ignorant  of,  therefore,  they 
regard  as  nothing ;  although  corporeal  and  worldly  joys  are  'of 
no  account,  respectively.     In  order,  therefore,  that  the  well- 
disposed,  who  know  not  what  heavenly  joy  is,  may  know  and 
understand  it,  they  are  first  led  to  paradisiacal  scenes  that  sur 
pass  every  idea  that  imagination  could  form.    They  now  suppose 
that  they  have  come  into  the  heavenly  paradise ;  but  they  are 
instructed,  that  this  is  not,  in  reality,  heavenly  happiness.     It  is 
therefore  granted  them  to  experience  interior  states  of  joy,  to  the 
inmost  of  their  capacity  for  perceiving  them.    They  are  afterwards 
led  into  a  state  of  peace,  to  the  inmost  degree  that  is  capable  of 
being  opened  in  them :  when  they  confess,  that  nothing  of  its 
nature  can  be  expressed  by  words,  nor  conceived  in  imagination. 
Finally,  they  are  brought  into  a  state  of  innocence,  also  to  the 
inmost  sense  of  it  of  which  they  are  capable.    Hence  it  is  granted 
them  to  know,  what  spiritual  and  celestial  good  truly  is. 

413.  But  in  order  that  I  might  know  what,  and  of  what  nature, 
heaven  and  heavenly  joys  are,  it  has  frequently,  and  for  a  long 
time  together,  been  granted  me  by  the  Lord  to  have  a  perception 

220 


HEAVEN.  413,  414. 

of  the  delights  of  Leavenly  joys  :  I  thus  am  able,  indeed,  to  say, 
that  I  know  what  they  are,  because  I  have  had  actual  experience 
of  them;  but  I  am  totally  unable  to  describe  them.  Merely, 
however,  that  some  idea  ot  them  may  be  formed,  a  few  observa 
tions  shall  be  offered. 

Heavenly  joy  is  an  affection  of  delights  and  joys  innumerable, 
which  compose  together  a  certain  common  whole,  in  wrhich  com 
mon  whole,  or  common  affection,  are  included  the  harmonies  ol 
innumerable  affections,  which  do  not  come  distinctly,  but  only 
obscurely,  to  the  perception,  because  the  perception  is  of  the  most 
common  or  general  kind.  It  nevertheless  was  granted  me  to 
perceive,  that  innumerable  things  were  included  in  it,  so  ar 
ranged  that  they  cannot  possibly  be  described.  Those  innumer 
able  things  are  such  as  flow  from  the  order  of  heaven.  Such  is 
the  order  that  prevails  in  all  the  individual  and  most  minute  par 
ticulars  of  the  affection,  which  are  only  presented  to  the  mind,  and 
come  to  the  perception,  as  one  most  common  or  general  whole, 
according  to  the  capacity  of  the  person  who  is  their  subject.  In 
a  word,  infinite  things,  in  a  form  of  most  perfect  order,  are  con 
tained  in  every  common  whole ;  and  there  is  nothing  among 
them  which  does  not  live,  and  exert  an  affecting  influence ;  all, 
in  fact,  doing  so  from  the  inmost  recesses :  for  it  is  from  the 
inmost  recesses  that  all  heavenly  joys  proceed.  I  perceived, 
also,  that  the  joy  and  delight  came  as  it  were  from  the  heart, 
diffusing  themselves  most  gently  through  all  the  inmost  fibres, 
and  thence  into  the  collections  of  fibres,  with  such  an  inmost 
sense  of  enjoyment,  that  every  fibre  felt  as  if  it  were  nothing 
but  joy  and  delight,  and  every  thing  capable  of  perception  and 
sensation  thence  felt,  in  like  manner,  all  alive  with  happiness. 
The  joy  that  belongs  to  the  pleasures  of  the  body,  compared  with 
these  joys,  is  like  a  gross  and  pungent  clot  of  matter,  compared 
with  a  pure  and  most  gentle  breath  of  refined  air,  or  aura*  I 
observed,  that  when  I  wished  to  transfer  all  my  delight  into 
another  person,  there  followed  a  new  influx  of  delight,  more 
interior  and  more  full  than  the  former ;  and  that  in  proportion 
to  the  amount  that  I  desired  to  impart,  was  the  amount  of  that 
which  flowed  in  :  and  I  perceived  that  this  was  from  the  Lord. 

414.  They  who  dwell  in  heaven,  are  continually  advancing 
Cowards  the  vernal  season  of  life,  and  the  more  thousands  of 
years  they  live  there,  the  more  delightful  and  happy  is  the  state 
of  spring  to  which  they  attain ;  and  this  goes  on  to  eternity,  with 
continual  increments,  according  to  the  progressions  and  degrees 
of  their  love,  charity,  and  faith.  Those  of  the  female  sex  who 

*  Aura  is  a  term  employed  by  the  Author  throughout  his  writings,  to  express  an 
atmosphere  of  the  third  or  highest  degree  of  purity.  For  he  considers  the  atmospheres, 
both  in  the  spiritual  and  in  the  natural  world,  to  consist  of  three  degrees,  to  the  lowest 
of  which,  being  the  only  one  perceptible  to  the  senses,  he  gives  the  name  of  air  (Of,r\ 
to  the  middle,  tha~  of  ether  (wilier],  and  to  the  third  or  supreme,  that  of  aura. — N. 

221 


414,  415  HEAVEN. 

had  died  old  women,  quite  worn  out  with  age,  but  who  had  lived 
in  faith  in  the  Lord,  in  charity  towards  their  neighbor,  and  in 
happy  conjugial  love  with  their  husband,  come  more  and  more, 
in  the  course  of  years,  into  the  flower  of  youth,  accompanied  with 
such  beauty,  as  surpasses  every  idea  of  beauty  ever  perceptible 
to  the  sight.  Goodness  and  charity  are  what  model  their  form, 

E resenting  in  it  the  likeness  of  themselves,  and  causing  the  dc- 
ght  and  beauty  of  charity  to  shine  forth  from  every  individual 
feature  of  their  face,  so  as  to  make  them  the  very  forms  of  charity. 
They  have  been  beheld  by  some,  who  were  overwhelmed  with 
amazement  at  the  sight.  The  form  of  charity,  which  is  seen  to 
the  life  in  heaven,  is  of  such  a  nature,  that  charity  itself  is  both 
that  which  produces  it,  and  that  which  is  effigied  in  it ;  and,  in 
fact,  so  completely  is  this  the  case,  that  the  whole  angel,  but 
especially  his  face,  is  as  it  were  charity,  which  both  manifestly 
appears,  and  is  perceived.  The  form,  when  viewed,  is  that  oi 
beauty  unspeakable,  affecting  with  charity  the  very  inmost  life 
of  the  mind.  In  one  word,  in  heaven,  to  grow  old  is  to  grow 
young.  They  who  have  lived  in  love  to  the  Lord  and  in  charity 
towards  their  neighbor,  become,  in  the  other  life,  such  forms,  and 
such  beauties.  All  the  angels  are  such  forms,  in  inexhaustible 
varietv :  and  of  these  is  heaven  composed. 


OF  THE  IMMENSITY  OF  HEAVEN. 

415.  That  the  Lord's  heaven  is  immense,  may  appear  from 
many  things  which  have  been  stated  and  shown  in  the  preceding 
sections ;  especially  from  the  fact,  that  the  inhabitants  of  heaven 
are  derived  from  the  human  race  (see  above,  nn.  311 — 317),  and 
not  only  from  that  portion  of  the  human  race  who  are  born  within 
the  limits  of  the  church,  but  also  from  that  portion  of  mankind 
who  are  born  beyond  those  limits  (see  nn.  318 — 328) ;  thus,  that 
it  is  composed  of  all  who  have  lived  in  good  from  the  first  origin 
of  this  earth.  How  great  a  multitude  of  men  exists  in  the  whole 
of  this  terrestrial  globe,  may  be  concluded  by  any  one  who  knows 
any  thing  about  the  quarters,  countries,  and  kingdoms  of  this 
earth.  He  who  makes  the  calculation  will  find,  that  men  die, 
in  this  earth,  to  the  number  of  several  thousands  every  day,  and 
thus,  in  a  year,  to  the  amount  of  some  myriads  or  millions ;  and 
that  this  has  been  going  on  from  the  first  ages,  since  which  there 
have  intervened  some  thousands  of  years ;  and  that  they  all,  on 
their  decease,  have  passed,  and  are  'still  continually  passing,  into 
the  spiritual  world.  How  many,  however,  of  these,  have  become, 
and  now  become,  angels,  it  is  impossible  to  say :  but  I  have  been 
told  that,  in  ancient  times,  there  were  very  many,  because  men 
222 


HEAVEN.  416,  417 

then  thought  more  interiorly  and  more  spiritually,  and  thence 
were  in  the  enjoyment  of  heavenly  affection ;  but  not  so  many 
in  the  succeeding  ages,  because  man,  in  progress  of  time,  became 
more  external,  and  began  to  think  more  in  a  natural  manner,  and 
thence  to  be  immersed  in  earthly  affection.  From  these  facts  it 
may  appear,  in  the  first  place,  that  the  extent  of  heaven,  as  filled 
with  natives  of  this  earth  alone,  must  be  great. 

416.  That  the  Lord's  heaven  is  immense,  may  appear  from  this 
fact  alone ;  that  all  infants  or  little  children,  whether  born  in  the 
church  01  out  of  it,  are  adopted  by  the  Lord,  and  become  angels ; 
the  number  of  whom  amounts  tc  a  fourth  or  fifth  part  of  the 
whole  of  the  human  race  on  this  earth.     That  every  infant  or 
little  child,  wheresoever  born,  whether  in  the  church  or  out  of  it, 
and  whether  of  pious  or  of  wicked  parents,  is  received,  if  he  dies, 
by  the  Lord,  is  educated  in  heaven,  is  instructed  according  to 
divine  order,  and  imbued  with  affections  of  good,  and,  through 
them,  with  knowledges  of  truth,  and  afterwards,  as  he  is  perfected 
in  intelligence  and  wisdom,  is  introduced  into  heaven  and  becomes 
an  angel ;  may  be  seen  above  (nn.  329 — 345).     It  may  easily, 
therefore,  be  concluded,  how  great  a  multitude  of  angels  of  heaven 
has  existed  from  them  alone,  from  the  beginning  of  creation  to  the 
present  time. 

417.  How  immense  is  the  Lord's  heaven,  may  appear  with 
certainty  from  the  fact,  that  all  the  planets  that  are  visible  to 
the  sight  in  our  solar  system,  are  so  many  earths ;  and  that, 
besides  these,  there  are  innumerable  others  in  the  universe,  all 
full  of  inhabitants.     I  have  treated  of  these  in  a  particular  work, 
On  the  Earths  in  the  Universe  /  from  which  I  will  make  the  fol 
lowing  extract : 

"  That  there  are  numerous  earths,  with  men  upon  them,  who 
after  death  become  spirits  and  angels,  is  a  fact  well  known  in 
the  other  life ;  for  it  is  there  granted  to  every  one  who  desires  it 
from  the  love  of  truth  and  thence  of  use,  to  converse  with  the 
spirits  of  other  earths,  and  thus  to  be  assured  of  the  existence 
of  a  plurality  of  worlds,  and  to  be  instructed,  that  the  human 
race  is  not  the  offspring  of  one  earth  alone,  but  of  earths  innu 
merable.  I  have  often  conversed  on  this  subject  with  spirits 
from  our  earth,  and  have  observed,  that  a  man  of  intellectual 
capacity  may  learn,  from  many  things  with  which  he  is  ac 
quainted,  that  there  are  numerous  earths,  and  men  upon  them. 
He  may  infer  from  reason,  that  such  great  bodies  as 'are  the 
planets,  some  of  which  surpass  this  earth  in  magnitude,  are  not 
empty  masses,  only  created  to  be  whirled  along  and  to  travel 
round  the  sun,  and  to  shed  their  little  ray  of  light  upon  a  single 
earth ;  but  that  they  must  be  designed  for  uses  far  more  excel 
lent  than  this.  Whoever  believes,  as  every  one  ought  to  believe, 
that  the  Divine  Being  created  the  universe  for  no  other  end  than 
to  give  existence  to  the  human  race,  and  thence  to  heaven,  the 


417  HEAVEN. 

human  race  being  the  seminary  of  heaven,  cannot  but  believe 
also,  that  there  are  men  wherever  there  is  an  earth.  That  the 
planets  which,  as  being  writhin  the  limits  of  our  solar  system, 
are  visible  before  our  eyes,  are  earths,  may  manifestly  be  inferred 
from  the  fact,  that  they  are  bodies  of  earthy  matter,  as  is  evident 
from  their  reflecting  the  light  of  the  sun,  and,  when  viewed 
through  a  telescope,  not  appearing  like  stars  glowing  with  flame, 
but  like  earths  variegated  with  lights  and  shadows ;  and  also 
from  this,  that,  in  the  same  manner  as  our  earth,  they  are 
carried  round  the  sun,  and  travel  through  the  path  of  the  zodiac, 
whence  they  have  their  years,  and  the  seasons  of  the  year,  spring, 
summer,  autumn,  and  winter;  and  that,  besides,,  in  the  same 
manner  as  our  earth,  they  revolve  about  their  axis,  whence  they 
have  their  days,  and  the  times  of  the  day,  morning,  noon,  even 
ing,  and  night ;  in  addition  to  which,  some  of  them  have  moons, 
which  ar.e  called  their  satellites,  which  move  around  them  in 
stated  periods,  as  the  moon  does  round  our  earth ;  and  the  planet 
Saturn,  because  his  distance  from  the  sun  is  very  great,  is  en 
compassed  by  a  great  luminous  ring,  which  gives  much  though 
reflected  light  to  that  earth.  Who  that  is  acquainted  with  these 
facts,  and  thinks  under  the  influence  of  reason,  will  pretend  to 
say,  that  these  are  empty  bodies  ?  I  have  observed,  moreover, 
when  in  conversation  with  spirits,  that  man  may  readily  believe 
that  there  are  more  earths  in  the  universe  than  one,  when  he  con 
siders  that  the  starry  heaven  is  so  immense,  and  the  stars  in  it 
so  innumerable,  every  one  of  which,  in  its  place,  or  in  its  system, 
is  a  sun,  and  like  the  sun  of  our  world,  but  varying  in  magni 
tude.  Whoever  rightly  considers  this,  must  conclude,  that  all 
that  immense  apparatus  cannot  but  be  a  means  provided  for  the 
existence  of  a  certain  end,  and  that  end  the  final  end  of  creation  ; 
which  is,  the  existence  of  a  heavenly  kingdom,  in  w^hich  the 
Divine  Being  may  dwell  with  angels  and  men.  For  the  visible 
universe,  or  the  sky  above  us,  lighted  up  with  stars  so  innumer 
able,  which  are  so  many  suns,  is  only  a  means  provided  for  the 
existence  of  earths,  and  that  men  might  exist  upon  them,  out  of 
whom  might  be  formed  a  heavenly  kingdom.  From  these  facts 
the  rational  man  cannot  do  otherwise  than  think,  that  so  im 
mense  a  means,  provided  for  so  great  an  end,  was  not  created 
with  a  view  to  the  production  of  the  human  race  from  one  earth 
alone.  What  would  this  be  for  the  Divine  Being,  who  is  Infi 
nite,  to  whom  thousands,  yea,  myriads  of  earths,  all  full  of  in 
habitants,  would  be  but  little,  indeed,  scarcely  any  thing  ?  There 
are  certain  spirits  whose  sole  study  is  to  acquire  knowledges, 
because  in  these  alone  they  feel  delight,  and  to  whom,  therefore, 
for  that  object,  it  is  permitted  to  travel  about,  and  even  to  pass 
beyond  the  bounds  of  this  solar  system  into  the  systems  belong 
ing  to  other  suns.  These  have  informed  me,  that  there  not  only 
are  earths,  inhabited  by  men,  in  this  solar  system,  but  beyond  it 
224 


HEAVEN.  417,  418 

also,  in  the  starry  heavens,  in  immense  numbers.  These  spirits 
are  from  the  planet  Mercury.  It  has  been  calculated,  that  if 
there  were  a  million  of  earths  in  the  universe,  and  in  every  earth 
three  hundred  millions  of  men ;  and  if  two  hundred  generations 
existed  in  the  period  of  six  thousand  years ;  and  if  a  space  of 
three  cubic  ells  were  allotted  to  every  man  or  spirit — all  of  that 
number,  men  or  spirits,  collected  into  one  body,  would  not  fill 
the  space  that  this  earth  does,  and  indeed,  little  more  than  the 
space  occupied  by  a  satellite  of  one  of  the  planets.  This  would 
be  a  space  in  the  universe  so  small  as  to  be  almost  invisible ;  for 
it  is  with  difficulty  that  a  satellite  is  distinguished  by  the  naked 
eye.  "What  would  this  be  for  the  Creator  of  the  universe,  to 
whom  the  whole  universe,  filled  in  this  manner,  would  not  be 
sufficient  ?  for  He  is  Infinite.  I  have  conversed  on  these  sub 
jects  with  the  angels,  who  observed,  that  they  had  a  similar  idea 
of  the  paucity  of  the  human  race  in  respect  to  the  Infinity  of  the 
Creator ;  but  that,  nevertheless,  they  do  not  think  from  spaces, 
but  from  states ;  and  that,  according  to  their  ideas,  earths  to  the 
number  of  as  many  myriads  as  can  possibly  be  conceived,  would 
still  be  absolutely  nothing  to  the  Lord." 

Respecting  the  earths  in  the  universe,  with  their  inhabitants, 
and  the  spirits  and  angels  who  come  from  them,  the  work  above 
named  may  be  consulted.  The  facts  it  relates  were  revealed  and 
shown  to  me,  in  order  that  it  might  be  known,  that  the  Lord's 
heaven  is  immense,  and  that  the  whole  of  it  is  peopled  from  the 
human  race ;  and  also,  that  our  Lord  is  everywhere  acknowl 
edged  as  the  God  of  heaven  and  earth. 

418.  That  the  Lord's  heaven  is  immense,  may  also  be  evident 
from  this  consideration:  That  heaven,  viewed  collectively,  is 
in  form  as  one  man,  and  actually  corresponds  to  all  the  parts, 
even  to  the  most  particular,  that  exist  in  man ;  and  that  this 
correspondence  can  never  be  completely  filled  up,  since  it  is  not 
only  a  correspondence  with  all  the  individual  members,  organs, 
and  viscera  of  the  body  in  general,  but  also,  particularly  and 
individually,  with  all  and  each  of  the  minute  viscera  and  organs 
included  within  the  former,  yea,  with  the  individual  vessels  and 
fibres ;  and  not  with  these  only,  but  also  with  the  organic  sub 
stances  which  interiorly  receive  the  influx  of  heaven,  whence 
man  possesses  interior  activities  subservient  and  conducive  to 
the  activities  of  his  mind.  For  whatever  exists  interiorly  in  man, 
exists  in  forms,  which  are  substances ;  and  whatever  does  not 
exist  in  substances  as  its  subjects,  is  nothing  at  all.  All  these 
have  correspondence  with  heaven  (as  may  be  seen  in  the  Section 
on  the  Correspondence  between  all  things  of  Heaven  and  all 
things  of  Man,  nn.  87 — 102).  This  correspondence  can  never  be 
filled  up  entirely,  since  the  more  angelic  societies  there  are,  cor 
responding  to  one  member,  the  more  perfect  does  heaven  be 
come  ;  for,  in  the  heavens,  all  perfection  increases  as  the  num- 
15  225 


419,  420  HKAYEN. 

bors  d.,».  The  reason  that,  in  the  heavens,  perfection  increases 
as  the  number  do,  is,  because  all  have  one  end  in  view,  and  all 
unanimously  look  to  that  end.  That  end  is,  the  common  good ; 
and  when  this  is  the  governing  object,  every  individual  derives 
good  from  the  common  good,  and,  from  the  good  of  every  indi 
vidual,  good  is  derived  to  the  community.  This  takes  place, 
because  the  Lord  turns  all  who  dwell  in  heaven  towards  Him 
self  (see  above,  n.  123),  and  thus  causes  them  to  be  one  in  Him 
self.  That  the  unanimity  and  concord  of  many,  especially  when 
derived  from  such  an  origin,  and  combined  in  such  a  bond,  must 
be  productive  of  perfection,  every  one  may  discover,  if  he  views 
the  subject  from  some  measure  of  enlightened  reason. 

419.  It  has  been  granted  me  to  behold  the  extent  of  the  heav 
en  that  is  inhabited,  and  also  of  that  which  is  not  inhabited ; 
when  I  saw  that  the  extent  of  heaven  which  is  not  inhabited  is 
so  vast,  that,  even  if  there  existed  myriads  of  earths,  and  in  every 
earth  as  great  a  multitude  of  men  as  in  ours,  it  could  not  be  fillecl 
to  eternity.  (On  which  subject,  also,  see  the  work  On  the  Earths 
in  the  Universe,  n.  168.) 

420.  That  heaven,  instead  of  being  so  immense,  is  of  little  ex 
tent,  is  an  opinion  entertained  by  some  from  certain  passages  of 
the  Word  understood  according  to  their  literal  sense ;  as  irom 
those  in  which  it  is  said,  that  only  the  poor  are  received  in  heav 
en  :   that  none  but  the  elect  can  be  accepted ;   that  only  those 
belonging  to  the  church  can  be  admitted,  and  not  those  without 
it ;  that  it  is  only  for  those  for  whom  the  Lord  intercedes ;  that 
it  will  be  closed  when  full,  and  that  the  time  for  this  is  predeter 
mined.     Such  persons  are  not  aware,  that  heaven  will  never  be 
closed ;  that  there  is  not  any  time  for  such  closing  predetermined, 
nor  are  its  inhabitants  limited  to  any  definite  number;  that  those 
are  called  the  elect  wrho  are  grounded  in  the  life  of  good  and 
truth  ;(*)  and  those  the  poor  who  are  not  possessed  of  the  knowl 
edges  of  good  and  truth,  and  yet  desire  them ;  who  also,  by  vir 
tue  of  that  desire,  are  called  "them  that  hunger ,(a)    Those  who 
have  conceived  the  opinion  of  the  small  extent  of  heaven  through 
not  having  understood  the  Word,  have  no  other  idea,  than  that 
heaven  is  confined  to  one  spot,  where  all  its  inhabitants  compose 
one  assembly ;  when,  nevertheless,  heaven  consists  of  innumer 
able  societies.    (See  above,  nn.  41 — 50.)   They  also  have  no  other 

(>)  That  those  are  the  elect  who  are  established  in  the  life  of  good  and  truth,  nn. 
0755,,  3900.  That  there  is  not  any  election  nor  reception  into  heaven  of  mere  mercy,  as 
la  geaerally  understood,  but  according  to  life,  nn.  5057,  5058.  That  the  Lord's  mercy 
is  net  imaisdiate,  but  mediate,  that  is,  is  shown  to  those  who  live  according  to  His  pre 
cepts,  whcra,  from  a  principle  of  mercy,  He  leads  continually  in  the  world,  and  after 
wards  to  eternity,  nn.  8700,  10,659. 

(*)  That  by  tlie  poor,  in  the  Word,  are  understood  those  who  are  spiritually  poor, 
that  is,  who  are  in  ignorance  of  truth,  but  still  desire  to  be  instructed,  nn.  9209,  9253. 
10,227.  That  they  are  said  to  hunger  and  thirst,  which  is  to  desire  the  knowledges  of 
good  and  of  truth,  by  which  there  is  introduction  into  the  church  and  heaven,  nu. 
4958,  10,227. 


HEAVEN.  420 

idea,  than  that  heaven  is  bestowed  on  every  one  by  immedia-te 
mercy,  and  thus  that  nothing  more  is  required  for  its  enjoyment, 
than  to  be  let  in,  and  received,  of  mere  favor.  They  do  not  un 
derstand,  that  the  Lord,  of  His  mercy,  leads  every  one  who 
receives  Him,  and  that  those  receive  Him  who  live  according  to 
the  laws  of  Divine  Order,  which  are  the  precepts  of  love  and 
faith ;  and  that  to  be  thus  led  by  the  Lord,  from  infancy  to  the 
end  of  a  man's  life  in  the  world,  and  afterwards  to  eternity,  is 
the  mercy  which  is  meant  by  that  mode  of  speaking.  Be  it 
known,  therefore,  to  such,  that  every  man  is  born  for  heaven ; 
and  that  he  is  received  in  heaven  who  receives  heaven  in  him 
self  while  in  the  world,  and  he  is  excluded  who  does  not. 

227 


OF  THE  WORLD  OF  SPIRITS, 


AND 


OF  THE  STATE  OF  MAN  AFTER  DEATH. 


WHAT  THE   WORLD  OF   SPIRITS   IS. 

421.  The  world  of  spirits  is  not  heaven,  nor  yet  hell,  but  is  a 
place  or  state  intermediate  between  the  two.     Thither  man  first 
goes  after  death ;  and  having  completed  the  period  of  his  stay 
there,  according  to  his  life  in  the  world,  he  is  either  elevated 
into  heaven,  or  cast  into  hell. 

422.  The  world  of  spirits  is  a  place  intermediate  between 
heaven  and  hell ;  and  it  also  is  the  intermediate  state  of  man 
after  death.     That  it  is  an  intermediate  place,  was  made  evident 
to  me  by  the  fact,  that  the  hells  are  beneath  it,  and  the  heavens 
above  it ;  and  that  it  is  an  intermediate  state,  by  the  fact,  that 
a  man,  so  long  as  he  is  there,  is  not,  as  yet,  either  in  heaven  or 
in  hell.     The  state  of  heaven,  as  existing  with  man,  is  the  con 
junction,  in  him,  of  good  and  truth  ;  and  the  state  of  hell  is  the 
conjunction,  in  him,  of  evil  and  falsity.     When,  in  the  man, 
now  a  spirit,*  good  is  conjoined  with   truth,  he   passes  into 
heaven,  because,  as  just  remarked,  that  conjunction  is  heaven, 
as  existing  with  him.     But  when,  in  the  man,  now  a  spirit,  evil 
is  conjoined  with  falsity,  he  passes  into  hell,  because  that  con 
junction  is  hell  as  existing  with  him.     These  conjunctions  are 
effected  in  the  world  of  spirits,  since  man  is  then  in  an  inter 
mediate  state.     It  is  much  the  same,  whether  we  say,  the  con 
junction  of  the  understanding  and  the  will,  or,  the  conjunction 
of  truth  and  good. 

423.  Something  shall  here  be  first  premised  respecting  the 
conjunction  of  the  understanding  and  the  will,  and  its  resem 
blance  to  the  conjunction  of  good  and  truth ;  since  that  con- 

*  The  Author  here  uses  the  expression  Jiomo-spiritus. — "  man-spirit,"  as  one  word. 
It  is  applied  by  him  to  the  spirit  of  a  man  who  has  newly  entered  the  spiritual  world, 
when  he  is,  as  yet,  in  his  externals,  much  of  what  belonged  to  him  as  a  man  in  the 
world,  adhering  to  him  still.  But  as  the  expression  "man-spirit,"  sounds  very  harsh 
in  English,  and  the  Latin  words,  thus  combined,  are  used  by  the  Author  but  a  very 
few  times,  they  are  in  every  instance,  in  this  translation,  rendered  as  above, — "man, 
now  a  spirit,"  except  at  n.  552,  where,  for  the  reason  stated  in  a  note  at  tliat  plao*,  9 
somewhat  different  rendering  was  unavoidable. — Ji. 

228 


OF   THE   WORLD    OF   SPIRITS,    ETC.  424,  425 

junction  is  effected  in  the  world  of  spirits.  Man  possesses  an 
understanding,  and  lie  possesses  a  will.  The  understanding  re 
ceives  truths,  and  is  formed  from  them ;  and  the  will  receives 
goods,  and  is  formed  from  them ;  on  which  account,  whatever 
a  man  concludes  in  his  understanding,  and  thence  thinks,  he 
calls  true,  and  whatever  he  wills,  and  thence  thinks,  he  calls 
good.  Man  is  able  to  think  from  his  understanding,  and  thence 
to  apprehend,  what  is  true,  and  also  what  is  good ;  but  still  he 
does  not  so  think  from  his  will,  unless  he  both  wills  it  to  be  so, 
and  acts  accordingly.  When  he  makes  it  an  object  of  will,  and 
acts,  in  consequence,  according  to  it,  it  resides  both  in  his  un 
derstanding  and  in  his  will,  consequently,  in  the  man  himself. 
For  the  understanding  alone  does  not  constitute  the  man,  neither 
does  the  will  alone,  but  the  understanding  and  the  will  together : 
what,  therefore,  is  in  both,  is  in  the  man  himself,  and  is  appro 
priated  to  him.  What  is  only  in  the  understanding,  is  indeed 
present  with  the  man,  but  is  not  in  him.  It  is  only  an  object 
of  his  memory,  and  a  matter  with  which  he  is  acquainted  there 
in  deposited, — a  thing  of  which  he  is  able  to  think  when  he  is 
not  retired  within  himself,  but  is  drawn  out  of  himself  in  com 
pany  with  others ;  consequently,  he  is  able  to  speak  and  reason 
respecting  it,  and  can  assume  feigned  affections  and  gestures 
according  to  it. 

424.  It  is  provided  that  man  should  be  able  to  think  from 
the  understanding,  without  thinking  at  the  same  time  from  the 
will,  in  order  that  he  might  be  capable  of  being  reformed.     For 
man  is  reformed  by  means  of  truths,  and   truths,  as  just  ob 
served,  are  objects  of  the  understanding.     Man  is  born  into  all 
evil  as  to  his  will,  whence,  of  himself,  he  wills  good  to  none  but 
to  himself  alone :    and  whoever   wills  good  to  himself  alone, 
takes  pleasure  in  the  misfortunes  that  befall  others,  especially 
when  they  tend  to  his  own  advantage :  for  he  desires  to  appro 
priate  to  himself  the  goods  of  all  others,  whether  consisting  in 
honors  or  in  wealth,  and,  so  far  as  he  accomplishes  it,  he  is  in 
wardly  pleased.     In  order  that  this  state  of  the  will  may  be 
amended  and  reformed,  it  is  given  to  man  to  be  able  to  under 
stand  truths,  and  by  means  of  them  to  subdue  the  affections  of 
evil  which  spring  from  the  will.     It  is  on  this  account  that  man 
is  enabled  to  think  truths  from  the  understanding,  and  also  to 
speak  them,  and  to  do  them ;   but  still  he  cannot  think  them 
from  the  will,  before  he  is  such  in  quality,  as  to  will  and  do 
them  from  himself,  that  is,  from  his  heart.     When  man  is  such 
in  quality,  the  truths  which  he  thinks  from  his  understanding 
are  objects  of  his  faith,  and  the  truths  which  he  thinks  from  his 
will  are  objects  of  his  love  ;  wherefore  faith  and  love  then  enter 
into  conjunction  in  him,  as  his  understanding  and  will  do. 

425.  In  proportion,  therefore,  as  truths,  as  being  objects  ot 
the  understanding,  are  conjoined  with  goods,  as  being  objects 

229 


42  6 ;  427  OF   THE   WORLD   OF   SPIRITS,    AND 

of  the  will ;  thus,  in  proportion  as  a  man  wills  truths  and  thence 
does  them  ;  he  has  in  himself  heaven  ;  since,  as  stated  above,  the 
conjunction  of  good  and  truth  is  heaven.  But  in  proportion  as 
falsities,  as  being  objects  of  the  understanding,  are  conjoined 
with  evils,  as  being  objects  of  the  will,  a  man  has  in  himself 
hell  ;  since  the  conjunction  of  falsity  and  evil  is  hell.  In  pro 
portion,  however,  as  truths,  as  being  objects  of  the  understand 
ing,  are  not  conjoined  with  goods,  as  being  objects  of  the  will, 
the  man  is  in  an  intermediate  state.  Almost  every  man,  at  the 
present  day,  is  in  such  a  state,  as  to  be  acquainted  with  truths, 
and  from  such  acquaintance,  and  also  from  the  understanding, 
to  think  them,  and  either  to  do  much  of  what  they  require,  or 
little,  or  nothing ;  or  else,  to  act  in  opposition  to  them  from  the 
love  of  evil,  and  thence  from  the  belief  of  falsity.  In  order, 
therefore,  that  such  a  man  may  be  fitted  either  for  heaven  or 
for  hell,  he*  after  death,  is  first  translated  into  the  world  of 
spirits,  where  the  conjunction  of  good  and  truth  is  effected  for 
those  who  are  to  be  elevated  into  heaven,  and  the  conjunction 
of  evil  and  falsity  for  those  who  are  to  be  cast  into  hell.  For  it 
is  not  allowable  lor  any  one  in  heaven,  nor  for  any  one  in  hell, 
to  have  a  divided  mind,  that  is,  to  make  one  thing  the  object  of 
his  understanding,  and  another  the  object  of  his  will ;  but  that 
which  is  the  object  of  any  one's  wrill  must  also  be  that  of  his 
understanding,  and  that  which  is  the  object  of  his  understand 
ing  must  also  be  that  of  his  will.  In  heaven,  therefore,  every 
one,  the  object  of  whose  will  is  good,  must  have  truth  as  the 
object  of  his  understanding :  and  in  hell,  every  one,  the  object 
of  whose  will  is  evil,  must  have  falsity  as  the  object  of  his  un 
derstanding.  On  this  account,  in  the  world  of  spirits,  falsities, 
with  the  good,  are  removed,  and  truths  are  given  them  suitable 
and  conformable  to  their  good  :  and  truths  are  removed  with 
the  evil,  and  falsities  are  given  them  suitable  and  conformable 
to  their  evil.  From  these  statements  may  be  evident,  what  the 
world  of  spirits  is. 

426.  The  world  of  spirits  contains  a  great  number  of  inhabitants, 
because  it  is  the  region  in  which  all  first  assemble,  and  where  all 
are  examined,  and  are  prepared  for  their  final  abode.  Their  stay 
there  is  not  limited  to  any  fixed  period  :  some  do  but  just  enter  it, 
and  are  presently  either  taken  up  to  heaven  or  cast  down  to  hell : 
some  remain  there  only  a  few  weeks ;  and  some  lor  several  years, 
but  never  more  than  thirty.  The  varieties  in  the  length  of  their 
Btay  depend  upon  the  correspondence,  or  non-correspondence, 
between  their  interiors  and  their  exteriors.  But  in  what  way  a 
man,  in  that  world,  is  led  from  one  state  into  another,  and  is 
prepared  •  for  his  final  abode,  will  be  stated  in  the  following 
Sections. 

.427.  As  soon  as  men,  after  their  decease,  enter  the  world  of 
Bpirits,  they  are  accurately  distinguished  by  the  Lord  into  classes. 
230 


OF   THE   STATE    OF   MAN    AFTEK   DEATH.  428,  429 

The  wicked  are  immediately  connected  by  invisible  bonds  with 
the  society  of  hell,  in  which  they  had  been,  as  to  their  governing 
love,  while  in  the  world :  and  the  good  are  immediately  connected, 
in  a  similar  way,  with  the  society  of  heaven,  in  which  they  had 
been,  while  in  the  world,  as  to  their  love,  chanty,  and  faith.  But 
notwithstanding  they  are  thus  distinctly  classed,  all  meet  in  that 
world,  and  converse  together,  when  they  desire  it,  who  had  been 
friends  and  acquaintances  in  the  life  of  the  body ;  especially  wives 
and  husbands,  brothers  and  sisters.  I  saw  a  father  conversing 
with  his  six  sons,  all  of  whom  he  recognized ;  and  many  others 
conversing  with  their  relations  and  friends :  but  as  they  were 
different  in  disposition,  resulting  from  their  course  of  life  in  the 
world,  after  a  short  time  they  were  parted.  But  those  who  go 
from  the  world  of  spirits  to  heaven,  and  those  who  thence  go  to 
hell,  afterwards  neither  see  nor  know  each  other  any  more,  unless 
they  are  similar  in  disposition,  and  similar  in  love.  The  reason 
that  all  who  had  been  acquainted  see  one  another  in  the  world  of 
spirits,  and  not  in  heaven  nor  in  hell,  is,  because,  while  they  in 
habit  the  world  of  spirits,  they  are  brought  into  states  similar  to 
those  which  they  experienced  in  the  life  of  the  body,  passing  from 
one  into  another ;  but  afterwards,  all  are  brought  into  a  permanent 
state,  similar  to  that  of  the  governing  love ;  and  then,  one  indi 
vidual  only  knows  another  from  the  similitude  of  his  love ;  for 
similitude  conjoins,  and  dissimilitude  parts  asunder  (as  shown 
above,  nn.  41 — 50). 

428.  As  the  world  of  spirits  is  an  intermediate  state  between 
heaven  and  hell,  as  these  exist  in  man,  so  is  it  also  an  intermediate 
place.     Beneath  are  the  hells,  and  above  are  the  heavens.     All 
the  hells  are  closed  in  the  direction  of  that  world,  the  only  open 
ings  being  through  holes  and  clefts  like  those  of  rocks,  and  through 
chasms  of  wide  extent ;  all  which  are  guarded,  lest  any  one  should 
come  out  except  by  permission ;  which,  however,  is  sometimes 
granted,  when  any  urgent  necessity  requires  it ;  as  will  be  ex 
plained  hereafter.     Heaven,  likewise,  is  securely  shut  in  on  all 
sides,  nor  is  any  approach  open  to  any  heavenly  society,  except 
by  a  narrow  way,  the  entrance  of  which  is  also  guarded.     Those 
outlets  and  these  entrances  are  what  are  called,  in  the  Word,  the 
gates  and  doors  of  hell  and  of  heaven. 

429.  The  world  of  spirits  appears  like  a  valley  lying  between 
mountains  and  rocks,  here  and  there  sinking  and  rising.     The 
doors  and  gates  leading  to  the  heavenly  societies  do  not  appear, 
except  to  those  who  are  prepared  for  heaven ;  nor  can  they  be 
found  by  any  others.    To  every  society  there  is  one  entrance  from 
the  world  of  spirits,  beyond  which  there  is  one  path,  but  which, 
as  it  ascends,  is  parted  into  several  branches.     Neither  do  the 
gates  and  doors  leading  to  the  hells  appear  to  any  but  those  who 
are  about  to  enter  them.     To  such,  they  then  are  opened ;  when 
there  appear  dusky  and  seemingly  sooty  caverns,  tending  ob- 


429,  430  OF   THE  WORLD   OF   SPIRITS,  AND 

liquely  downwards  to  a  great  depth,  where,  again,  there  are  sev 
eral  doors.  Tlirough  those  caverns  are  exhaled  horrible  stenches 
and  foul  smells ;  which  good  spirits  shun,  because  they  excite  in 
them  aversion,  but  evil  spirits  seek,  because  they  yield  them 
delight ;  for  as  every  one,  in  the  world,  takes  delight  in  his  own 
evil,  so,  after  death,  is  he  delighted  with  the  stench  to  which 
his  evil  corresponds.  Such  persons  may  be  compared,  in  this 
respect,  to  birds  and  beasts  of  prey,  such  as  ravens,  wolves,  and 
swine,  which,  on  scenting  the  stench  proceeding  from  carrion 
and  dung,  fly  or  run  eagerly  to  the  spot.  I  once  heard  a  certain 
spirit  uttering  a  loud  cry  as  if  seized  with  inward  torture,  when 
he  caught  the  scent  of  an  exhalation  that  emanated  from  heaven ; 
and  I  saw  the  same  spirit  rendered  composed  and  joyful,  by  the 
stench  of  an  exhalation  that  emanated  from  hell. 

430.  There  also  exist  with  every  man  two  gates,  one  of  which 
opens  towards  hell,  and  is  opened  to  the  evils  and  falsities  thence 
proceeding ;  and  the  other  opens  towards  heaven,  and  is  opened 
to  the  goods  and  truths  which  flow  from  thence.  In  those  who 
are  immersed  in  evil  and  thence  in  falsity,  the  gate  of  hell  is 
open,  and  only  a  few  rays  of  light  from  heaven  enter  by  influx 
through  chinks,  as  it  were,  above :  through  which  influx,  man 
receives  the  ability  to  think,  to  reason,  and  to  converse.  But  in 
those  who  are  grounded  in  good  and  thence  in  truth,  the  gate  of 
heaven  is  open.  For  there  are  two  ways  which  lead  to  man's 
rational  mind  ;  a  superior  or  internal  way,  by  which  enter  good 
and  truth  from  the  Lord ;  and  an  inferior  or  external  way,  by 
which  enter  evil  and  falsity  from  hell.  The  rational  mind  of 
man  is  stationed  in  the  centre,  to  which  the  two  ways  tend : 
whence,  in  proportion  as  light  is  admitted  into  it  from  heaven, 
the  man  is  rational ;  but  in  proportion  as  that  light  is  not  ad 
mitted,  he  is  not  rational,  how  much  soever  he  may  appear  to 
himself  to  be  so.  These  facts  are  stated,  that  the  nature  of  the 
correspondence  of  man  with  heaven  and  with  hell,  may  also  be 
known.  His  rational  mind,  while  in  the  course  of  its  formation, 
corresponds  to  the  world  of  spirits ;  whatever  is  above  it  corre 
sponds  to  heaven,  and  whatever  is  below  it  to  hell.  The  parts 
above  it  are  opened,  and  those  below  it  are  shut  against  the 
influx  of  evil  and  falsity,  with  those  who  are  prepared  for  heaven: 
but  the  parts  below  it  are  opened,  and  those  above  it  are  shut 
against  the  influx  of  got»d  and  truth,  with  those  who  are  prepared 
for  hell.  The  latter,  in  consequence,  cannot  do  otherwise  than 
look  beneath  them,  that  is,  to  hell ;  and  the  former  cannot  do 
otherwise  than  look  above  them,  that  is,  to  heaven.  To  look 
above  is  to  look  to  the  Lord,  He  being  the  common  centre  to 
which  all  things  belonging  to  heaven  look ;  but  to  look  beneath 
is  to  look  away  from  the  Lord  to  the  opposite  centre,  to  which 
all  things  belonging  to  hell  look  and  tend.  (See  above,  no. 
123,  124.) 
232 ' 


OF   THE   STATE   OF   MAN    AFTEK   DEATH.  431 434 

431.  By  spirits,  when  mentioned  in  the  preceding  pages,  are 
meant  the  sojourners  in  the  world  of  spirits ;  but  by  angels,  the 
inhabitants  of  heaven. 


THAT,  AS  TO  HIS  INTERIORS,  EVERY  MAN  IS  A  SPIRIT. 

432.  Whoever  rightly  considers  the  subject,  may  be  aware, 
that  the  body  does  not  think,  because  it  is  material ;  but  that 
the  soul  does  think,  because  it  is  spiritual.     The  soul  of  man, 
respecting  the  immortality  of  which  so  much  has  been  written, 
is  his  spirit ;  for  this  is  immortal  as  to  every  thing  that  belongs 
to  it ;  and  this  it  is  that  thinks  in  the  body.     For  the  spirit  is  a 
spiritual  existence,  and  that  which  is  spiritual  receives  that  which 
is  spiritual,  and  lives  in  a  spiritual  manner ;  and  to  live  in  a 
spiritual  manner  is  to  exercise  thought  and  will.    All  the  rational 
life,  therefore,  which  appears  in  the  body,  belongs  to  the  spirit, 
and  nothing  whatever  of  it  to  the  body.     For  the  body,  as  just 
observed,  is  material,  and  materiality,  which  is  what  is  proper 
to  the  body,  is  a  thing  added,  and  almost,  as  it  were,  adjoined, 
to  the  spirit,  in  order  that  the  spirit  of  man  might  live,  and  per 
form  uses,  in  the  natural  world  ;  all  the  objects  of  which  are  ma 
terial,  and,  in  themselves,  void  of  life.     Now,  since  that  which  is 
material  does  not  live,  but  only  that  which  is  spiritual,  it  may 
appear  with  certainty,  that  whatever  lives  in  man,  is  his  spirit, 
and  that  the  body  only  serves  it  mechanically,  just  as  an  instru 
ment  serves  a  living  motive  force.     It  is  usual  to  say,  indeed, 
respecting  an  instrument,  that  it  acts,  moves,  or  strikes ;  but  to 
suppose  that  these  powers  belong  to  the  instrument,  and  not  to 
him  who  acts,  moves,  or  strikes,  by  it,  is  a  fallacy. 

433.  Since  every  thing  that  lives  in  the  body,  and,  by  virtue 
of  such  life,  acts  and  feels,  is  solely  of  the  spirit,  and  nothing  of 
it  whatever  is  of  the  body ;  it  follows,  that  the  spirit  is  the  real 
man ;  or,  what  is  much  the  same,  that  man,  regarded  in  himself, 
is  a  spirit.     It  also  follows,  that  the  spirit  exists  in  a  form  similar 
to  that  of  the  body :  for  whatever  lives  and  feels  in  man  belongs 
to  his  spirit :  and  there  is  nothing  in  him  whatever,  from  the 
crown  of  his  head  to  the  sole  of  his  foot,  which  does  not  live  and 
feel ;  wherefore,  when  the  body  is  separated  from  his  spirit,  which 
is  called  dying,  the  man  continues  to  be  a  man,  and  lives  still. 
I  have  heard  from  heaven,  that  some  who  die,  while  they  lie  upon 
the  bier,  before  they  are  resuscitated,  actually  think  in  their  cold 
body,  and  are  not  conscious  but  what  they  are  alive  still,  except 
with  the  difference,  that  they  cannot  move  a  single  material  par 
ticle,  all  these  belonging  to  the  body  alone. 

434.  Man  cannot  exercise  thought  and  will  at  all,  unless  there 
be  a  subject,  which  is  a  substance,  from  and  in  which  he  exerts 

233 


4:34,  435  OF   THE   WORLD   OF   SPIRITS,   AND 

those  faculties.  Whatever  is  imagined  to  exist,  and  yet  to  be 
destitute  of  a  substantial  subject,  is  nothing.  This  may  be  known 
from  the  circumstance,  that  man  cannot  see,  without  an  organ 
which  is  the  subject  of  his  sight,  nor  hear,  without  an  organ 
which  is  the  subject  of  his  hearing.  "Without  these,  sight  and 
hearing  are  nothing  whatever,  and  can  have  no  existence.  It  is 
the  same  with  thought,  which  is  internal  sight ;  and  with  appre 
hension,  which  is  internal  hearing :  unless  these  existed  in,  and 
from,  substances,  which  are  organic  forms,  and  are  the  subjects 
of  those  faculties,  they  could  not  exist  at  all.  From  these  truths 
it  may  appear  with  certainty,  that  the  spirit  of  a  man  is  equally 
in  a  form,  and  that  the  human  form ;  and  that  it  equally  pos 
sesses  senses,  and  organs  of  sense,  when  it  is  separate  from  the 
body,  as  when  it  was  in  it ;  and  that  the  whole  of  the  life  of  the 
eye,  and  the  whole  of  the  life  of  the  ear,— in  one  word,  the  whole 
of  the  sensitive  life  that  man  enjoys,  does  not  belong  to  his  body, 
but  to  his  spirit ;  for  his  spirit  dwells  in  them,  and  in  the  most 
minute  particulars  that  enter  into  their  composition.  It  is  from 
this  cause,  that  spirits  see,  hear,  and  feel,  as  well  as  men  do ; 
only,  after  their  separation  from  the  body,  they  do  not  exercise 
those  senses  in  the  natural  world,  but  in  the  spiritual.  The  reason 
that  the  spirit  exercises  sensation  in  a  natural  manner  while  in 
the  body,  is,  because  it  then  acts  through  the  material  nature 
which  is  added  to  it ;  but  even  then  it  enjoys  sensation,  at  the 
same  time,  in  a  spiritual  manner,  by  the  exercise  of  thought 
and  will. 

435.  These  truths  are  mentioned,  in  order  that  the  rational 
man  may  be  convinced,  that  man,  viewed  in  himself,  is  a  spirit, 
and  that  the  corporeal  irame3  which  is  added  to  him  for  the  sake 
of  the  functions  he  has  to  exercise  in  the  natural  and  material 
world,  is  not  the  man,  but  only  an  instrument  that  is  wielded  by 
his  spirit.  But  confirmations  of  an  experimental  kind  are  pref 
erable,  because  rational  arguments  transcend  the  capacity  of 
many,  and,  by  those  who  have  confirmed  themselves  in  the  op 
posite  opinion,  are  made  to  appear  doubtful  by  reasonings  drawn 
irom  the  fallacies  of  the  senses.  It  is  usual  for  those  who  have 
confirmed  themselves  in  the  contrary  opinion  to  think,  that 
beasts,  also,  have  life  and  sensation,  and  thus,  that  they  too 
have  a  spiritual  nature,  similar  to  that  of  men ;  which  never 
theless,  with  them,  dies  with  the  body.  The  spiritual  nature, 
however,  of  beasts,  is  not  of  the  same  kind  as  the  spiritual  nature 
of  man.  For  man  has  (what  beasts  have  not)  an  inmost  degree 
or  region  of  the  soul,  into  which  the  Divine  Being  enters  by 
influx,  elevates  it  to  Himself,  and  thus  conjoins  it  with  Himself. 
It  is  from  this  cause  that  man,  differently  from  beasts,  is  able  to 
think  of  God,  and  of  the  divine  things  that  belong  to  heaven  and 
the  church,  and  to  love  God  from  and  in  those  things,  and  thus 
to  be  conjoined  to  Him;  and  whatever  is  capable  of  being 
234 


OF  THE   STATE   OF   MAN   AFTER  DEATH.  436,  437 

conjoined  to  the  Divine  Being,  is  incapable  of  being  dissipated ; 
whereas,  whatever  is  not  capable  of  being  conjoined  to  the 
Divine  Being,  is  dissipated  unavoidably.  That  inmost  degree 
or  region  of  the  soul,  which  inan  has,  and  which  beasts  are 
without,  was  treated  of  above  (n.  39) ;  and  I  will  here  repeat 
what  was  there  stated,  because,  it  is  of  importance  that  the 
fallacies  that  have  been  embraced  through  ignorance  of  the 
difference  between  man  and  beasts,  should  be  dispersed ;  and 
those  fallacies  prevail  with  man}7,  who,  through  the  want  oi 
knowledges  on  the  subject,  and  through  not  having  their  under 
standing  opened,  are  incapable  of  forming  rational  conclusions 
respecting  it  for  themselves.  The  passage  alluded  to  is  as  fol 
lows  :  "  I  will  here  mention  a  certain  arcanum  respecting  the 
angels  of  the  three  heavens,  which  never  before  entered  the 
mind  of  any  one,  because  no  man  has  hitherto  understood  the 
doctrine  of  degrees.  (On.  which  see  n.  38.)  There  is  in  every 
angel,  and  also  in  every  man,  an  inmost  and  supreme  degree,  or 
a  certain  inmost  and  supreme  region  of  the  soul,  and  faculty  oi 
reception,  into  which  the  Divine  Sphere  of  the  Lord  first  or 
proximately  flows,  and  from  which  it  regulates  the  other  interior 
receptive  faculties,  which  follow  in  succession,  according  to  the 
degrees  of  order.  This  inmost  or  supreme  region  of  the  soul 
may  be  called  the  Lord's  entrance  to  angels  and  men,  and  his 
most  immediate  dwelling-place  in  them.  It  is  owing  to  his  hav 
ing  this  inmost  or  supreme  abode  for  the  Lord,  that  man  is  man, 
and  is  distinguished  from  the  brute  animals,  which  do  not  possess 
it.  It  is  by  virtue  of  this,  that  man,  differently  from  animals, 
with  respect  to  all  the  interiors,  or  the  faculties  belonging  to  his 
internal  and  external  mind,  is  capable  of  being  elevated  by  the 
Lord  to  himself,  of  believing  in  him,  of  being  affected  with  love 
to  him,  and  thus  of  seeing  him;  and  is  capable  of  receiving 
intelligence  and  wisdom,  and  of  conversing  in  a  rational  manner; 
and  it  is  also  by  virtue  of  this,  that  man  lives  to  eternity.  .But 
the  arrangements  and  provisions  that  are  made  by  the  Lord  in 
this  inmost  region,  do  not  come  manifestly  to  the  perception  of 
any  angel,  because  they  are  above  his  sphere  of  thought,  and 
transcend  his  wisdom.'* 

436.  That,  as  to  his  interiors,  man  is  a  spirit,  has  been  granted 
me  to  know  by  much  experience,  the  whole  of  which,  were  I  to 
adduce  it,  would  fill  many  sheets.    I  have  conversed  with  spirits 
as  a  spirit,  and  I  have  conversed  with  them  as  a  man  in  the  body ; 
and  when  I  conversed  with  them  as  a  spirit,  they  were  not  aware 
but  that  I  was  a  spirit  myself;  and  they  saw  that  I  was  in  human 
form,  as  they  were.     It  was  thus  that  my  interiors  appeared  be 
fore  them ;  for,  when  I  conversed  with  them  as  a  spirit,  my 
material  body  did  not  appear. 

437.  That,  as  to  his  interiors,  man  is  a  spirit,  may  appear 
with  certainty  from  the  fact,  that  after  his  body  is  separated 

235 


4:38 440  OF   THE   WORLD   OF   SPIRITS,   AND 

from  him,  as  occurs  when  he  dies,  he  still  continues  to  live  a 
man  as  before.  That  I  might  be  fully  convinced  of  this  truth, 
it  has  been  granted  me  to  converse  with  almost  all  whom  I  ever 
knew  when  they  lived  in  the  body,  with  some  for  a  few  hours, 
with  some  for  weeks  and  months,  and  with  some  for  years. 
This  was  granted  me,  chiefly  to  the  end,  that  I  might  be  assured 
of  the  truth  myself,  and  that  I  might  testify  it  to  others. 

438.  To  what  has  already  been  stated,  may  be  added,  that 
every  man,  even  while  he  lives  in  the  body,  is,  as  to  his  spirit, 
in  society  with  spirits,  although  he  is  not  conscious  of  it;  a 
good  man  being,  through  them  as  mediums,  in  an  angelic  so 
ciety,  and  a  bad  man  in  an  infernal  society ;  and  that  he  passes 
into  the  same  society  after  death.     This  has  often  been  declared 
and  shown  to  those,  who,  after  death,  came  among  spirits.    The 
man  does  not  indeed  appear  in  that  society  as  a  spirit, 'while 
he  lives  in  the  world,  by  reason  that  he  then  thinks  in  a  natural 
manner :  but  persons  who  think  abstractedly  from  the  body, 
being  then  in  the  spirit,  do  sometimes  appear  in  their  own 
society.     On  those  occasions,  however,  they  are  accurately  dis 
tinguished  by  the  spirits  who  dwell  there  from  the  others ;  for 
they  walk  about  in  meditation,  do  not  speak,  .and  do  not  look  at 
the  other  spirits,  behaving  as  if  they  did  not  see  them ;  and  as 
soon  as  any  spirit  accosts  them,  they  vanish. 

439.  To  illustrate  the  truth,  that,  as  to  his  interiors,  man  is  a 
spirit,  I  will  relate,  from  experience,  what  it  is  for  a  man  to  be 
withdrawn  from  the  body,  and  what  it  is  to  be  carried  of  the 
spirit  into  another  place. 

440.  "With  respect  to  the  first,  that  is,  being  withdrawn  from 
the  body,  it  is  effected  thus  :   The  person  is  brought  into  a  cer 
tain  state,  which  is  intermediate  between  sleeping  and  waking. 
When  he  is  in  this  state,  he  cannot  possibly  know  but  that  he 
is  wide  awake.     All  the  senses  are  as  active  as  when  the  body 
is  perfectly  awake,  not  only  the  senses  of  sight  and  hearing,  but 
(what  is  wonderful)  that  of  touch  also,  which  is  then  more  ex 
quisite  than  it  ever  can  be  when  the  body  is  awake.     In  this 
state,  likewise,  spirits  and  angels  are  seen  in  complete  reality ; 
they  also  are  heard  to  speak,  and  (what  is  wonderful)  are  felt  by 
touch,  scarcely  any  thing  of  the  body  being  then  interposed  be 
tween  them  and  the  person  who  beholds  them.     This  is  the 
state,  of  which  it  is  said,  by  those  who  have  experienced  it,  that 
they  were  absent  from  the  body,  and  that  whether  they  were  in 
the  body  or  out^  of  the  lody  they  could  not  tell*     I  have  only 
been  let  into  this  state  three  or  four  times,  merely  that  I  might 
know  the  nature  of  it,  and  might  be  assured,  likewise,  that  spirits 
and  angels  enjoy  all  the  senses,  and  that  man,  as  to  his  spirit, 
does  so  too,  when  he  is  withdrawn  from  the  body. 

*  As  the  Apostle  Paul,  2  Cor.  xii.  2,  8.— & 

236 


OF  THE  STATE   OF  MAIS    AFTEK  DEATH.          44:1 445 

441.  As  to  the  other  state, — that  of  being  carried  of  the  spirit 
into  another  place, — it  has  been  shown  me,  by  actual  experience, 
but  only  twice  or  thrice,  what  is  its  nature,  and  how  it  is  effected. 
I  will  mention  a  single  instance.     Walking  through  the  streets 
of  a  city,  and  through  fields,  and  being  at  the  time  in  conversa 
tion  with  spirits,  I  was  not  aware  but  that  I  was  awake,  and  in 
the  use  of  my  sight,  as  at  other  times.     I  thus  walked  on  with 
out  mistaking  the  way,  being,  at  the  same  time,  in  vision,  be 
holding  groves,  rivers,  palaces,  houses,  men,  and  other  objects. 
But  after  walking  thus  for  hours,  I  suddenly  returned  into  rny 
bodily  sight,  and  discovered  that  I  was  in  a  different  place. 
Being  exceedingly  astonished  at  this,  I  perceived  that  I  had  been 
in  the  state  experienced  by  those,  of  whom  it  is  said,  that  they 
were  carried  of  the  spirit  to  another  place.*    "While  it  continues, 
the  Tength  of  the  way  is  not  reflected  on,  though  it  were  many 
miles ;  nor  the  time  occupied  in  the  journey,  though  it  were 
many  hours  or  days ;  nor  is  there  any  sense  of  fatigue.     The 
person  is  also  led,  without  mistaking  the  road,  through  ways 
that  he  did  not  know,  to  the  place  of  his  destination. 

442.  But  these  two  states  of  man,  which  are  states  belonging 
to  him  when  he  is  in  his  interiors,  or,  what  amounts  to  the  same, 
when  he  is  in  the  spirit,  are  extraordinary  ones,  and  were  only 
shown  me  that  I  might  know  the  nature  of  them,  the  existence 
of  such  states  being  known  in  the  church.     But   to  converse 
with  spirits,  and  to  be  among  them  as  one  of  themselves,  has 
been  granted  me  when  fully  awake  as  to  the  body  ;  and  the 
privilege  has  now  been  continued  to  me  for  many  years. 

443.  That,  as  to  his  interiors,  man  is  a  spirit,  may  be  further 
confirmed  from  the  facts  advanced  and  explained  above,  where 
it  was  shown  that  the  inhabitants  of  heaven  and  hell  are  all 
from  the  human  race  (nn.  311 — 317). 

444.  By  the  proposition,  that,  as  to  his  interiors,  man  is  a 
spirit,  is  meant,  that  he  is  a  spirit  as  to  every  thing  belonging  to 
his  thought  and  will ;  for  these  are  actually  the  interior  things 
which  cause  a  man  to  be  a  man  ;  and  which  make  him  such  a 
man,  in  quality,  as  he  is  as  to  those  faculties. 


OF  MAN'S  RESUSCITATION  FROM  THE  DEAD,  AND  ENTRANCE  INTO 
ETERNAL  LIFE. 

445  When  the  body  is  no  longer  capable  of  discharging  its 
functions  in  the  natural  world,  corresponding  to  the  thoughts 
and  affections  of  its  spirit,  which  are  derived  from  the  spiritual 
world,  the  man  is  said  to  die.  This  occurs,  when  the  respiratory 
motions  of  the  lungs,  and  the  systolic  motions  of  the  heart,  cease. 

*  As  was  experienced  by  Philip  (Acts  viii.  39),  and  was  common  with  the  prophets, 
(1  Kings  xviii.  12 ;  2  Kings  ii.  16).— N. 

337 


,  4:4:7  OF  THE  WORLD   OF   SPIKITS,   AND 

Nevertheless,  the  man  does  not  die,  but  is  only  separated  from 
the  corporeal  frame  which  was  of  use  to  him  in  the  world :  the 
man  himself  lives.  It  is  affirmed,  that  the  man  himself  lives, 
because  a  man  is  not  such  by  virtue  of  his  body,  but  by  virtue 
of  his  spirit ;  since  it  is  the  spirit  in  man  that  thinks,  and  thought, 
together  with  affection,  is  what  makes  him  a  man.  It  hence  is 
evident,  that  man,  when  he  dies,  only  passes  out  of  one  world 
into  another.  On  this  account,  death,  in  the  Word,  in  its  inter 
nal  sense,  signifies  resurrection,  and  the  continuation  of  life.Q 

446.  The  inmost  communication  of  the  spirit  with  the  body 
takes  place  with  the  respiration,  and  with  the  motion  of  the  heart, 
the  thought  communicating  with  the  respiration,  and  the  affec 
tion  that  belongs  to  love  with  the  heart  ;(2)  wherefore,  when 
those  two  motions  cease  in  the  body,  the  separation  immediately 
ensues.  Those  two  motions,-^-the  respiratory  motion  of  the  lungs 
and  the  systolic  motion  of  the  heart, — form  the  bonds,  on  the 
rupture  of  which  the  spirit  is  left  by  itself;  and  the  body,  being 
now  destitute  of  the  life  of  its  spirit,  grows  cold,  and  putrefies. 
The  reason  that  the  inmost  communication  of  the  spirit  of  man 
with  his  body  takes  place  with  the  respiration  and  with  the  heart, 
is,  because  all  the  vital  motions  depend  on  these,  not  only  in  the 
body  generally,  but  in  every  pa<rt.(*) 

44-7.  Man's  spirit,  after  the  separation,  remains  a  little  time  in 
the  body,  but  not  longer  than  till  the  total  cessation  of  the  mo 
tion  of  the  heart ;  which  takes  place  sooner  or  later  according  to 
the  nature  of  the  disease  of  which  the  man  dies.  With  some, 
the  motion  of  the  heart  continues  a  long  while  after  the  body  is 
apparently  dead,  but  with  others,  not  so  long.  As  soon  as  this 
motion  ceases,  the  man  is  resuscitated:  but  this  is  effected  by 
the  Lord  alone.  By  resuscitation  is  meant,  the  withdrawing  of 
the  spirit  of  man  from  his  body,  and  its  introduction  into  the 
spiritual  world;  which  is  commonly  called  resurrection.  The 
reason  that  a  man's  spirit  is  not  separated  from  his  body  before 
the  motion  of  the  heart  has  ceased,  is,  because  the  heart  corre 
sponds  to  the  affection  that  belongs  to  the  love,  which  is  the  very 
life  of  man ;  for  it  is  from  love  that  every  one  derives  the  vital 
heat  :(4)  wherefore  so  long  as  this  motion*  continues,  that  corre- 

(*)  That  death,  in  the  Word,  signifies  resurrection,  since,  when  man  dies,  his  life  is 
still  continued,  nn.  3498,  3505,  4618,  4621,  6036,  6222. 

(3)  That  the  heart  corresponds  to  the  will,  thus  likewise  to  the  affection  which  be 
longs  to  the  love ;  and  that  the  respiration  of  the  lungs  corresponds  to  the  understand- 
ing,  thus  to  the  thought,  n.  3888.  That  the  heart,  in  the  \\ord,  hence  signifies  the 
will  and  love,  nn.  7542,  9050,  10,336.  And  that  the  soul  signifies  understanding,  faith, 
and  truth ;  hence,  from  the  soul  and  from  the  heart,  signifies,  from  the  understanding, 
fuith,  and  truth,  and  from  the  will,  love,  and  good,  nn.  2930,  9050.  Of  the  correspond 
ence  of  the  heart  and  lungs  with  the  Grand  Man  or  heaven,  nn.  3883 — .">s'.n>. 

(*)  That  the  pulse  of  the  heart  and  the  respiration  of  the  lungs  prevail  in  the  body 
throughout,  and  flow  mutually  into  every  part,  nn.  3887,  3889,  3890. 

(*)  That  love  is  the  esse  of  man's  life,  n.  5002-  That  love  is  spiritual  heat,  and  that 
thence  originates  the  actual  vitality  of  man,  nn.  i589,  2146,  4906,  7081—7086,  9954, 
10,740.  That  affection  is  the  continuous  derivation  of  love,  n.  3938. 

*  The  word  in  the  original  is  \\Qreconjunctio;  but  that  this  has  been  written  or 
printed  by  mistake  for  the  very  different  word  motus,  appears  evident  from  the  wholft 

238 


OF   THE   STATE   OF   MAN   AFTER   DEATH.  4:4:8,  44:9 

spondence  continues,  and,  consequently,  the  life  of  the  spirit  in 
me  body. 

448.  In  what  manner  resuscitation  is  effected,  has  not  only 
been  related  to  me,  but  has  also  been  shown  me  by  actual  expe 
rience.     I  was  myself  made  the  subject  of  that  experience,  in 
order  that  I  might  fully  know  how  the  great  change  is  accom 
plished. 

449.  I  was  brought  into  a  state  of  insensibility  as  to  the  bodily 
senses,  and  thus  nearly  into  the  state  of  dying  persons ;  the  in 
terior  life,  nevertheless,  remaining  entire,  together  with  the  fac 
ulty  of  thought,  that  I  might  observe,  and  retain  in  my  memory, 
the  particulars  of  the  process  that  I  was  about  to  undergo,  be 
ing  such  as  are  experienced  by  those  who  are  being  resuscitated 
from  the  dead.     I  perceived  that  the  respiration  of  the  bod} 
was  almost  taken  away,  the  interior  respiration,  which  is  that 
of  the  spirit,  remaining  conjoined  with  a  slight  and  tacit  respi 
ration  of  the  body.     There  was  opened,  in  the  first  place  a 
communication  with  the  Lord's  celestial  kingdom  as  to  the  pul 
sation  of  the  heart,  because  that  kingdom  corresponds  to  the 
heart  in  man.(5)     Angels  belonging  to  that  kingdom  were  also 
seen,  some  at  a  distance,  and  two  sitting  near  my  head.     By 
their  means,  all  affection  proper  to  myself  was  taken  away  ;  but 
thought  and  perception  still  continued.     I  was  in  this  state  for 
some  hours.    The  spirits  who  were  around  me  then  withdrew, 
supposing  that  I  was  dead.     There  was  also  perceived  an  aro 
matic  odor,  like  that  of  an  embalmed  corpse  ;  for  when  celestial 
angels  are  present,  the  effluvium  of  the  corpse  is  perceived  as  an 
aromatic  perfume,*  on  smelling  which,  spirits  are  unable  to  ap 
proach.     By  this  means,  also,  evil  spirits  are  driven  away  from 
the  spirit  of  a  man,  when  he  is  first  introduced  into  eternal  life. 
The  angels  who  sat  at  my  head  did  not  speak,  but  only  commu 
nicated  their  thoughts  with  mine.     When  their  thoughts,  thus 
communicated,  are  received,  the  angels  know  that  the  man's 
spirit  is  in  such  a  state,  as  to  be  capable  of  being  drawn  out  of 
the  body.     The  communication  of  their  thoughts  was  effected 
by  directing  the  aspect  of  their  countenances  on  mine ;  for  it  is 
by  this  means  that  communications  of  thoughts  are  produced  in 
heaven.     As  thought  and   perception  remained  with  me,  in 
order  that  I  might  know  and  remember  how  resuscitation  is 


context.  It  is  not  the  cessation  cf  the  conjunction  between  the  spirit  and  the  bodj 
that  the  Author  is  immediately  treating  of,  but  the  cause  of  the  cessation  of  that  con 
junction  ;  which  he  affirms  to  be,  by  the  termination  of  the  correspondence  between 
them,  through  the  cessation  of  the  motion  of  the  heart. — N. 

(&)  That  the  heart  corresponds  to  the  Lord's  celestial  kingdom,  and  the  lungs  to  His 
spiritual  kingdom,  nn.  3635,  3836,  8887. 

*  This  may  serve  to  explain  what  many  readers  have  met  with,  as  related  by  authors 
of  good  cred'it,  concerning  certain  persons  of  eminent  piety,  who  are  said  to  have  died 
in  the  odor  of  sanctity,  from  the  fragrancy  that  issued  (in  appearance)  from  their  bodies 
after  death. — //. — To  this  the  author  of  the  present  translation  can  add,  that  he  hag 
himself  known  at  least  one  uiiiieniable  instance  of  the  kind. — N. 

239 


449,  450  OF   THE   WORLD   OF   SPIRITS,    A1TD 

accomplished,  I  perceived  that  those  angels  first  examined  what 
my  thoughts  were,  to  see  if  they  were  similar  to  those  of  dying 
persons,  which  are  usually  engaged  about  eternal  life ;  and  that 
they  wished  to  keep  my  mind  occupied  with  such  thoughts.  It 
was  told  me  afterwards,  that  a  man's  spirit  is  kept  in  the  last 
thoughts  that  he  had  when  his  body  was  expiring,  till  he  returns 
to  the  thoughts  that  flow  from  the  general  or  governing  affection 
that  possessed  him  in  the  world.  It  was  particularly  given  me 
to  perceive,  and  to  feel,  also,  that  there  was  a  drawing,  and,  as 
it  were,  a  pulling  out,  of  the  interiors  belonging  to  my  mind, 
thus  of  m*}"  spirit,  from  the  body ;  and  it  was  told  me,  that  this 
proceeded  from  the  Lord,  and  that  it  is  this  which  effects  the 
resurrection. 

450.  The  celestial  angels  who  thus  minister  to  the  resusci 
tated  person,  do  not  leave  him,  because  they  love  every  one ; 
but  if  the  spirit  is  such  in  quality  that  he  cannot  longer  con 
tinue  in  the  company  of  celestial  angels,  he  feels  a  desire  to 
depart  from  them.  When  he  does  so,  angels  of  the  Lord's 
spiritual  kingdom  come  to  him,  by  whom  the  use  of  light  is 
given ;  for,  previously,  he  saw  nothing,  but  only  exercised  his 
thoughts.  It  was  also  shown  me  how  this  is  done.  Those  angels 
seemed  to  unroll,  as  it  were,  the  coat  of  the  left  eye  towards 
the  nose,  that  the  eye  might  be  opened,  and  the  faculty  of  sight 
imparted.  It  appears  to  the  spirit  as  if  such  an  operation  were 
actually  performed ;  but  it  is  only  an  appearance.  After  the 
coat  of  the  eye  has  seemed  to  be  thus  drawn  off,  a  lucid  but  in 
distinct  appearance  is  observed,  like  that  which,  on  first  awak 
ing  from  sleep,  a  man  sees  through  his  eye-lids  before  he  opens 
them.  This  indistinct  lucid  appearance,  as  seen  by  me,  was  ot 
a  sky-blue  color :  but  I  was  afterwards  informed,  that  there  are 
varieties  in  the  color,  as  seen  by  different  persons.  After  this, 
there  is  a  sensation  as  if  something  were  gently  drawn  off  the 
face;  and  when  this  operation  is  completed,  the  resuscitated 
person  is  introduced  into  a  state  of  spiritual  thought.  That 
drawing  off  of  something  from  the  face,  is  likewise,  however, 
only  an  appearance ;  and  by  it  is  represented  the  passing  from 
the  state  of  natural  thought  into  the  state  of  spiritual  thought. 
The  angels  use  the  utmost  caution  lest  any  idea  should  proceed 
from  the  resuscitated  person  but  such  as  partakes  of  love.  All 
this  being  done,  they  tell  him,  that  he  is  now  a  spirit.  After 
the  spiritual  angels  have  imparted  to  the  new-born  spirit  the 
use  of  light,  they  render  him  all  the  kind  offices  which,  in  that 
state,  he  can  possibly  desire,  and  instruct  him  respecting  the 
things  that  exist  in  the  other  life,  as  far  as  he  is  capable  of  com 
prehending  them.  But  if  the  resuscitated  person  is  not  of  such 
a  character  as  to  be  willing  to  receive  instruction,  he  desires  to 
withdraw  from  the  company  of  those  angels.  The  angels,  not 
withstanding,  do  not  leave  him,  but  he  separates  himself  from 
240 


OF   THE   STATE   OF   MAN   AFTER   DEATH.  451,  452 

their  society  :  for  the  angels  love  every  one,  and  desire  nothing 
more  than  to  perform  kind  offices  to  all,  to  give  them  instruc 
tion,  and  to  take  them  to  heaven;  in -which  consists  their 
supreme  delight.  When  the  spirit  has  thus  separated  himself 
from  the  society  of  the  angels,  he  is  taken  charge  of  by  •  good 
spirits,  who,  while  he  remains  in  their  company,  also  do  him  all 
sorts  of  kind  offices.  If,  however,  his  life  in  the  world  had  been 
of  such  a  nature  that  he  cannot  abide  in  the  company  of  the 
good,  he  likewise  desires  to  be  away  from  them.  This  conduct 
he  repeats  during  a  shorter  or  longer  period  of  time,  and  in 
fewer  or  more  instances,  till  he  becomes  associated  with  such 
spirits  as  completely  agree  with  his  life  in  the  world  :  in  their 
company,  he  finds  his  own  life ;  and,  what  is  wonderful,  he  then 
pursues  a  similar  course  of  life  to  that  which  he  had  led  in 
the  world. 

451.  But  this  commencing  state  of  man's  life  after  death  doe8 
not  continue  more  than  a  few  days :  but  how  he  is  afterwards 
led  on  from  one  state  to  another,  and  at  last  either  into  heaven 
or  into  hell,  will  be  related  in  the  following  Sections  ;  for  with 
this  process,  also,  I  have  been  made  acquainted  by  abundant 
experience. 

452.  I  have  conversed  with  some  on  the  third  day  after  their 
decease ;  when  the  process  had  been  completed  that  is  described 
just  above,  nn.  449,  450.  Three  of  these  had  been  known  to  me 
in  the  world ;  to  whom  I  related,  that  preparations  were  now 
being  made  for  the  burial  of  their  body.     I  happened  to  say, 
for  their  burial ;  on  hearing  which,  they  were  struck  with  a  sort 
of  stupor,  and  declared,  that  they  were  alive,  but  that  their 
friends  might  commit  to  the  grave  what  had  served  them  for  a 
body  in  the  world.     They  afterwards  wondered  exceedingly, 
that,  when  they  lived  in  the  body,  they  did  not  believe  there 
was  such  a  life  after  death  ;  and  they  were  especially  astonished 
that,  within  the  church,  almost  all  are  possessed  by  a  similar 
incredulity.     Those  who,  while  in  the  world,  had  not  believed 
in  any  life  of  the  soul  after  the  life  of  the  body,  on  finding  them 
selves  to  be  living  after  death,  are  exceedingly  ashamed :    but 
those  who  had  confirmed  themselves  in  the  denial  of  it,  are  con 
nected  in  society  with  their  like,  and  are  separated  from  those 
who  had  maintained  the  belief  of  it.     For  the  most  part,  they 
are  attached,  by  an  invisible  bond,  to  some  infernal  society ; 
for  such  characters  have  also  denied  the  Divine  Being,  and 
have  held  in  contempt  the  truths  of  the  church.     For  just  in 
proportion  as  any  one  confirms  himself  against  the  eternal  life 
of  his  own  soul,  he  also  confirms  himself  against  all  things  that 
belong  to  heaven  and  to  the  church. 

Ifi  241 


453,  454  OP  THE  WORLD   OF   SPIRITS,   AND 


THAT  NAN,  AFTER  .DEATH,  IS   IN  PERFECT  HUMAN  FORM. 

4*53-.  That  the  form  of  man's  spirit  is  the  human  form ;  or  that 
the  spirit  is  a  man  even  with  respect  to  form ;  may  be  evident 
from  what  has  been  offered  in  several  Sections  above,  especially 
from  those  in  which  it  was  shown,  that  every  angel  is  in  a  per 
fect  human  form  (nn.  73 — 77") ;  that,  as  to  nis  interiors,  every 
man  is  a  spirit  (nn.  432 — 444);  and  that  the  angels  in  heaven 
are  from  the  human  race  (nn.  311 — 317).  This  may  be  seen 
still  more  clearly  from  the  fact,  that  a  man  is  a  man  by  virtue 
of  his  spirit,  and  not  by  virtue  of  his  body  ;  and  that  the  corpo 
real  form  is  added  to  the  spirit  according  to  the  form  of  the 
latter,  and  not  conversely :  for  the  spirit  is  clothed  with  a  body 
according  to  its  own  form.  It  is  owing  to  this  circumstance, 
that  the  spirit  of  a  man  acts  on  all  the  parts,  even  to  the  most 
minute,  of  the  body,  and  this  so  universally,  that  any  part 
which  is  not  acted  upon  by  the. spirit,  or  in  which  the  spirit  is 
not  active,  does  not  live.  That  such  is  the  fact,  every  one  may 
be  aware  of  from  this  circumstance  alone,  that  the  thought  and 
will  actuate  all  the  parts  of  the  body,  both  collectively  and  indi 
vidually,  so  completely  at  their  pleasure,  that  there  is  nothing 
which  does  not  respond  to  their  behests  ;  and  if  there  should  be 
any  thing  which  does,  not  so  respond,  it  is  no  part  of  the  body, 
and,  as  being  void  of  a  living  principle,  is  cast  out  from  it. 
Now  thought  and  will  belong  to  the  spirit  of  man,  not  to  his 
body.  The  reason  that  the  spirit,  in  human  form,  does  not  ap 
pear  to  men  after  its  separation  from  the  body,  nor  yet  the 
spirit  that  is  in  another  man,  is,  because  the  organ  of  sight  be 
longing  to  the  body,  or  the  bodily  eye,  so  far  as  the  sphere  of 
its  vision  is  in  the  world,  is  material,  and  what  is  material  can 
see  nothing  but  what  is  material,  whilst  what  is  spiritual  sees 
what  is  spiritual ;  wherefore,  when  the  material  substance  of 
the  eye  is  shut  out  from,  and  deprived  of  its  correspondence 
with,  its  spiritual  substance,  spirits  appear  in  their  own  form, 
which  is  the  human ;  and  not  only  such  spirits  as  are  in  the 
spiritual  world,  but  also  the  spirit  that  is  in  another  person 
while  he  is  yet  in  his  body. 

454.  The 'reason  that  the  form  of  the  spirit  is  the  human,  is, 
because  man,  as  to  his  spirit,  was  created  according  to  the  form 
of  heaven ;  for  all  things  belonging  to  heaven,  and  to  its  order, 
are  collated  into  those  belonging  to  the  mind  of  man  ;(*)  from 
which  circumstance  it  is,  that  he  possesses  the  faculty  of  receiv- 

(')  That  man  is  the  being  into  whom  are  collated  all  things  of  divine  order,  and  that, 
from  creation,  he  is  divine  order  in  form,  nn.  4219,  4220,  4223,  4523,  4524,  5114,  5868, 
6013,  6057,  6605,  6626,  9706,  10,156,  10,472.  That  so  far  as  man  lives  according  to 
divine  order,  in  the  •  ther  life  he  appears  as  a  man,  perfect  and  beautiful,  nn.  4839r 
6605,  6626. 

242 


OF   THE   STATE   OF   MAN   AFTEK   DEATH.  454,  455 

ing  intelligence  and  wisdom.  "Whether  you  say,  the  faculty  of 
receiving  intelligence  and  wisdom,  or,  the  faculty  of  receiving 
heaven,  it  amounts  to  the  same  thing.  All  this  may  evidently 
appear  from  what  has  been  shown  above  respecting  the  light  and 
heat  of  heaven  (nn.  126 — 140) ;  respecting  the  form  of  heaven 
(nn.  200 — 212) ;  and  respecting  the  wisdom  of  the  angels  (nn. 
265 — 275)  ;  and  in  the  Sections  in  which  it  is  shown,  that 
heaven,  as  to  its  form,  is,  both  in  the  whole  and  in  its  parts,  as 
a  man  (nn.  59 — 77) ;  and  this  by  derivation  from  the  Lord's 
Divine  Humanity,  from  which  proceeds  both  heaven  and  its  form 
(nn.  78—86). 

455.  All  the  statements  that  have  now  been  advanced,  a 
rational  man  will  be  able  to  understand,  for  he  is  able  to  view 
things  from  the  chain  of  causes,  and  from  truths  flowing  in 
their  own  order ;  but  a  person  who  is  not  a  rational  man  will 
not  understand  them.  For  this,  there  are  several  reasons  :  the 
chief  of  which  is,  that  he  is  not  willing  to  understand  them,  be 
cause  they  contradict  his  false  notions,  which  he  has  made  his 
truths :  and  he  who,  on  this  account,  is  not  willing  to  under 
stand  them,  has  closed  the  way  against  the  influx  of  heaven  into 
his  rational  faculty.  Still,  however,  that  way  is  capable  of 
being  opened,  provided  the  will  do  not  resist.  (See  above,  n. 
424.)  That  a  man  is  capable  of  understanding  truths,  and  be 
coming  truly  rational,  provided  he  be  but  willing,  has  been 
demonstrated  to  me  by  much  experience.  Often  have  I  beheld 
evil  spirits,  who  had  become  irrational  through  having,  when  in 
the  world,  denied  the  Divine  Being  and  the  truths  of  the  church,, 
and  having  confirmed  themselves  in  such  denial,  turned,  by  a 
divine  force,  towards  those  who  were  in  the  enjoyment  of  the 
light  of  truth.  They  then  comprehended  those  truths,  as  the 
angels  do,  confessed  them  to  be  truths,  and  acknowledged  that 
they  comprehended  them  all.  But  as  soon  as  they  relapsed  into 
themselves,  and  turned  to  the  love  which  was  that  of  their  own 
will,  they  comprehended  nothing,  and  affirmed  the  direct  con 
trary.  I  have  also  heard  some  infernal  spirits  say,  that  they 
knew  and  perceived  that  what  they  did  was  evil,  and  that  what 
they  thought  was  false,  but  that  they  could  not  resist  the  delig&t 
of  their  love,  or  could  not  act  against  their  will,  and  that  this- 
was  what  directed  their  thoughts,  causing  them  to  see  evil  as 
good,  and  falsity  as  truth.  It  was  thus  made  evident,  that  those 
who  are  immersed  in  falsities  derived  from  evil,  are  capable  of 
understanding  truths,  and  thus  of  being  rational,  but  that  they 
are  not  willing  ;  and  that  the  reason  why  they  are  not  willing  is, 
because  they  have  loved  falsities  in  preference  to  truths,  since 
falsities  agreed  with  the  evils  in  which  they  were  sunk.  Loving 
and  willing  amount  to  the  same  thing ;  since  what  a  man  wills, 
he  loves,  and  what  he  loves,  he  wills.  Since  the  state  of  men 
is  such,  that  they  are  capable  of  understanding  truths  provided 

248 


455,  456  OF   THE   WORLD   OF   SPIRITS,    AND 

they  be  but  willing,  it  has  been  permitted  me  to  confirm  spir 
itual  truths,  which  are  those  belonging  to  heaven  and  to  the 
church,  by  rational  considerations.  This  has  been  granted,  to 
the  end  that  the  false  notions,  which,  with  many,  have  closed 
the  rational  faculty,  might,  by  such  rational  considerations,  be 
dispersed,  and  thus,  in  some  little  measure,  their  eyes  be  opened. 
For  it  is  permitted  to  all  who  are  grounded  in  truths,  to  confirm 
spiritual  truths  by  rational  considerations.  Who  could  ever 
understand  the  Word,  from  reading  it  in  its  literal  sense,  unless 
he  viewed  the  truths  contained  in  it  from  an  enlightened  rational 
faculty  ?  From  what  cause,  but  the  want  of  so  viewing  it,  have 
so  many  heresies  arisen  from  the  same  Word?(2) 

456.  That  the  spirit  of  a  man,  after  its  separation  from  the 
body,  is  itself  a  man,  and  similar  in  form,  has  been  proved  to 
me  by  the  daily  experience  of  many  years.  I  have  seen  thenij 
I  have  heard  them  speak,  and  I  have  talked  with  them,  thou 
sands  of  times :  and  our  conversation  has  sometimes  been  on 
this  very  subject, — that  men  in  the  world  do  not  believe  spirits 
to  be  men  also,  and  that  those  who  do  believe  it  are  accounted 
by  the  learned  as  simpletons.  The  spirits  were  grieved  at  heart 
that  such  ignorance  should  still  continue  in  the  world,  and  espe 
cially  in  the  church.  They  said  that  this  negative  belief  had 
emanated  principally  from  the  learned,  who  had  thought  re 
specting  the  soul  from  their  corporeal-sensual  apprehensions, 
from  which  they  had  conceived  no  other  idea  of  it  than  as  a 
mere  thinking  principle,  which,  when  regarded  as  destitute  of 
any  subject,  in  and  by  virtue  of  which  it  could  have  an  actual 
existence,  is  like  a  sort  of  volatile  breath  of  pure  ether,  which 
cannot  but  be  dissipated  when  the  body  dies.  As,  however, 
the  church,  on  the  authority  of  the  Word,  believes  in  the  im 
mortality  of  the  soul,  they  could  not  but  ascribe  it  to  some  vital 
faculty,  like  that  of  thought,  though  they  deny  it  any  sensible 
faculty,  such  as  is  enjoyed  by  man,  till  it  should  again  be  united 
to  the  body.  On  this  opinion  is  founded  the  common  doctrine 
of  the  resurrection,  and  the  belief  that  such  reunion  will  take 
place  on  the  arrival  of  the  last  judgment.  To  this  it  is  owing, 
that,  when  any  one  thinks  about  the  soul  from  the  common 
doctrine,  and,  at  the  same  time,  from  the  above-named  hypoth 
esis  respecting  its  nature,  he  does  not  at  all  comprehend  that 
the  soul  is  the  spirit,  and  that  this  is  in  the  human  form.  In 
addition  to  which,  scarcely  any  one,  at  the  present  day,  is  aware 

(')  That  we  ought  to  begin  with  the  truths  of  doctrine  of  the  church,  which  are  de- 
ived  from  the  Word,  and  first  acknowledge  those  truths ;  and  that  afterwards  it  is 
allowed  to  consult  scientifics,  n.  6047.  Thus  that  it  is  allowed  those  who  are  in  an 
affirmative  principle  concerning  the  truths  of  faith,  to  confirm  tb.m  rationally  by  scien 
tifics,  but  it  is  not  allowable  for  those  who  are  in  a  negative  principle,  nn.  2568,  2588, 
4760,  6047.  That  it  is  according  to  divine  order  from  spiritual  truths  to  enter  rationally 
into  scientifics,  which  are  natural  truths,  and  not  from  the  latter  into  the  former;  be 
cause  spiritual  influx  into  natural  things  takes  place,  but  not  natural  or  physical  influx 
into  things  spiritual,  nn.  3219,  5119,  5259,  5427,  5428,  5478,  6322.  9110,  9111. 

24:4 


OF   THE   STATE   OF   MAN    AFTER   DEATH.  456 

of  what  the  spiritual  nature  is,  and  still  less  that  any  human 
form  can  belong  to  spiritual  existences,  as  all  spirits  and  angels 
are.  To  this  it  is  owing,  that  almost  all  who  pass  out  of  this 
world  into  the  other,  wonder  exceedingly  to  find  themselves 
alive,  and  that  they  are  men  equally  as  before ;  that  they  can 
Bee,  hear,  and  speak;  that  their  body  possesses  the  sense  of 
feeling  as  before ;  and  that  there  is  no  discernible  difference 
whatever.  (See  above,  n.  74.)  But  when  they  cease  to  wonder 
at  themselves,  they  begin  to  wonder  that  the  church  should 
possess  no  knowledge  whatever  about  the  state  of  men,  as  being 
such,  after  death,  nor,  consequently,  respecting  heaven  and  hell ; 
although,  notwithstanding,  all  persons  who  have  ever  lived  in 
the  world,  have  passed  into  the  other  life,  and  are  there  living 
as  men.  As  likewise,  they  wondered  that  this  was  not  made 
manifest  to  man  by  means  of  visions,  it  being  an  essential  arti 
cle  in  the  faith  of  the  church,  they  were  informed  from  heaven, 
that  this  might  indeed  have  been  done,  for  nothing  is  more  easy, 
when  the  Lord  sees  good  ;  but  that,  nevertheless,  those  who  have 
confirmed  themselves  in  false  notions  contrary  to  these  truths, 
would  not  believe  them,  even  were  they  themselves  to  be  made 
the  subjects  of  such  ocular  demonstration.  They  were  informed, 
further,  that  it  is  dangerous  to  confirm  any  thing  by  visions  to 
persons  who  are  grounded  in  falsities ;  for  they  would,  in  con 
sequence,  first  believe  what  was  so  confirmed  to  them,  and 
would  afterwards  deny  it,  and  thus  would  profane  the  truth  it 
self;  for  first  to  believe  truths,  and  afterwards  to  deny  them,  is 
to  commit  profanation ;  of  which  those  who  are  guilty,  are 
thrust  down  into  the  deepest  and  most  grievous  of  all  the 
hells.(3)  The  danger  of  this  is  what  is  meant  by  the  Lord's 
words  :  "  lie  hath  Hinded  their  eyes,  and  hardened  their  heart  • 
that  they  should  not  see  with  their  eyes,  nor  understand  with 
their  heart,  and  be  converted,  and  I  should  heal  them" — (John 
xii.  40.)  And  that  those  who  are  confirmed  in  falsities  would 
still  not  believe,  is  taught  in  these  words:  "Abraham  saith 
unto  the  rich  man  in  hell,  They  have  Moses  and  t7ie  prophets  ; 

(*)  That  profanation  consists  in  the  commixing  of  good  and  evil,  also  of  what  is  true 
and  what  is  false,  with  man,  n.  6348.  That  none  can  profane  truth  and  good,  or  the 
holy  things  of  the  Word  and  the  church,  but  those  who  first  acknowledge  them,  and 
especially  if  they  live  according  to  them,  and  afterwards  recede  from  the  faith,  deny 
them,  and  live  to  themselves  and  the  world,  nn.  593,  1008,  1010,  1059,  3398,  3399,  3898, 
4289,  4601,  10,284,  10,287.  If  man,  after  repentance  of  heart,  relapses  into  his  former 
evils,  that  he  is  guilty  of  profanation,  and  that  in  such  case  his  latter  state  is  worse 
than  his  former,  n.  8894.  That  those  cannot  profane  holy  things,  who  have  not 
acknowledged  them:  still  less  those  who  do  no't  know  them,  nn.  1008,  1010,  1059, 
9188,  10,284.  That  the  Gentiles,  who  are  out  of  the  church,  and  have  not  the  Word, 
cannot  profane  it,  nn.  1327,  1328,  2051,  2081.  That,  on  this  account,  interior  truths 
were  not  discovered  to  the  Jews,  since  if  they  had  been  discovered  and  acknowledged, 
that  people  would  have  profaned  them,  nn.  3398,  3399,  6S>63.  That  the  lot  of  profilers 
In  the  other  life  is  the  worst  of  all,  because  the  good  and  truth,  which  they  have  ac 
knowledged,  remain,  and  likewise  the  evil  and  falsity,  and,  because  they  cohere,  the 
life  is  rent  asunder,  nn.  571,  582,  6348.  That  therefore  the  utmost  provision  is  mad« 
by  the  Lord  to  prevent  profanation,  nn,  2426,  10,384. 

245 


457,  458  OF  THE   WOELD   OI    SPIRITS,    AND 

let  them  hear  them.  And  he  said,  Nay,  father  A  Iraham  :  "but 
if  one  went  unto  them  from  the  dead,  they  would  repent.  And 
lie  said  unto  him,  If  they  hear  not  Moses  and  the  prophets, 
neither  ivill  they  be  persuaded  though  one  rose  from  the  dead" 
—{Luke  xvi.  29,  30,  31.) 

457.  The  spirit  of  a  man,  when  first  he  enters  the  world  of 
spirits,  which  takes  place  soon  after  his  resuscitation,  described 
in  the  last  Section,  is  similar  in  countenance,  and  in  the  tone  of 
his  voice,  to  what  he  was  in  the  world.     The  reason  is,  because 
he  is  then  in  the  state  of  "his  exteriors,  and  his  interiors  are  not 
yet  laid  open.     This  is  the  first  state  of  man  after  death.     But 
afterwards  his  countenance  is  changed,  and  becomes  quite  dif 
ferent  ;  being  rendered  similar  to  his  governing  affection  or 
love,  which  is  that  in  which  the  interiors  belonging  to  his  mind 
had  been  grounded  while  in  the  world,  and  which  had  reigned 
in  his  spirit  while  this  was  in  the  body.     For  the  face  of  a  man's 
spirit  differs  exceedingly  from  that  of  his  body ;  the  face  of  his 
body  being  derived  from  his  parents,  but  that  of  his  spirit  from 
his  affection,  of  which  it  is  the   image.     Into  this  his  spirit 
comes,  after  his  life  in  the  body,  when  his  exteriors  are  removed, 
and  his  interiors  are  revealed.     This  is  the  third  state  of  man 
after  death.     I  have  seen  some  who  were  recently  come  from  the 
world,  whom  I  knew  by  their  face  and  tone  of  voice  ;  but  I  did 
not  know  them  when  I  saw  them  afterwards.    Those  who  had 
been  grounded  in  good  affections  were  then  seen  with  beautiful 
faces  ;  but  those  Who  had  been  immersed  in  evil  affections,  with 
ugly  ones :  for  the  spirit  of  man,  regarded  in  itself,  is  nothing 
but  his  affection ;  of  which  the  external  form  is  the  face.    Another 
reason  of  the  change  of  countenance  is,  because  it  is  not  allowable 
for  any  one,  in  the  other  life,  to  feign  affections  that  are  not  his 
own,  nor,  by  consequence,  to  put  on  looks  that  are  contrary  to  his 
love.     All  persons,  be  they  who  they  may,  are  there  brought 
into  such  a  state,  as  to  speak  as  they  think,  and  to  show,  in 
their  countenance   and  gestures,  what  are  the  inclinations  of 
their  will.     From  these  causes  it  results,  that  the  faces  of  all 
bec'ume  the  forms  and  images  of  their  affections ;  whence  it  also 
happens,  that  all  who  knew  each  other  in  the  world,  know  each 
other,  likewise,  in  the  world  of  spirits  ;  but  not  in  heaven,  nor 
in  hell.(4)     (As  was  observed  above,  n.  427.) 

458.  The  faces  of  hypocrites  are  changed  more  tardily  than 
those  of  others,  by  reason  that,  through  practice,  they  have  con- 

(«)  That  the  face  is  formed  to  correspondence  with  the  interiors,  nn.  4791^-4805, 
5695.  Concerning  the  correspondence  of  the  face  and  its  looks  with  the  affections  or 
the  mind,  nn.  1568,  2988,  2989,  3631,  4796,  4797,  4800.  5165,  5168,  5695,  9306.  That, 
with  the  angels  of  heaven,  the  face  makes  one  with  the  interiors  which  belong  to  the 
mind,  nn.  4790—4799,  5695,  8250.  That  on  this  account,  the  face,  in  the  Word,  signi 
fies  the  interiors  which  belong  to  the  mind,  that  is,  which  belong  to  the  affection  and 
thought,  nn.  1999,  2434,  3527,  4066,  4796,  5102,  9306,  9546.  In  what  manner  the  influx 
from'the  brain  into  the  face  has  been  changed  in  a  successive  course  of  time,  and  with 
it  the  face  itself,  as  to  correspondence  with  the  interiors,  nn.  4326,  8250. 

246 


OF  THE  STATE   OF  MAN   AFTER  DEATH.  459,  46tJ 

tracted  a  habit  of  settling  their  interiors  so  as  to  imitate  good 
affections ;  whence,  for  a  long  time,  they  appear  not  unbeautiful ; 
but  since  they  are  gradually  divested  of  that  assumed  imitation, 
and  the  interiors  belonging  to  their  minds  are  settled  according 
to  the  form  of  their  own  affections,  they  afterwards  become 
more  ugly  than  others.  Hypocrites'  are  such  persons  as  talked 
like  angels,  but  interiorly  acknowledged  nothing  but  nature,  and 
thus  denied  the  Divine  Being,  and,  consequently,  the  things 
belonging  to  heaven  and  the  church. 

459.  It  is  to  be  observed,  that  the  human  form  of  every  one 
after  death  is  more  beautiful,  in  proportion  as  he  had  more 
interiorly  loved  divine  truths,  and  had  lived  according  to  them  : 
for  the  interiors  of  -every  one  are  both  opened   and  formed 
according  to  that  love  and  life;  on  which  account,  the  more 
interior  is   the   affection,  so  much   the   more   conformable  to 
heaven,  and,  consequently,  so  much  the  more  handsome,  is  the 
countenance.     It  is  owing  to  this,  that  the  angels  who  dwell  in 
the  inmost  heaven  are   so  exceedingly  beautiful;    they  being 
forms  of  celestial  love.     But  those  who  had  loved  divine  truths 
more  externally,  and  thus  had  more  externally  lived  according 
to  them,  are  less  beautiful ;  for  only  their  exteriors  shine  forth 
from  their  face,  and  interior  heavenly  love  is  not  translucent 
through  them,  consequently,  not  the  form  of  heaven  ^such  as  it 
intrinsically  is.     There  appears  something  respectively  obscure 
emanating  from  their  countenance,  not  animated  by  the  trans- 
lucence  of  interior  life.     In  a  word  ;  all  perfection  increases  as 
it  ascends  towards  the  interiors,  and  decreases  as  it  descends 
towards  the  exteriors  ;  and  beauty  does  the  same.     I  have  seen 
faces  of  angels  of  the  third  heaven,  which  were  so  beautiful,  that 
no  painter,  with  all  the  resources  of  his  art,  could  impart  such 
brightness  to  his  colors,  as  should  equal  a  thousandth  part  of 
the  light  and  life  which  appeared  in  those  countenances.     But 
the  faces  of  angels  of  the  ultimate  heaven,  may,  in  some  degree, 
be  equalled  by  a  painter. 

460.  I  will,  in  the  last  place,  communicate  a  certain  arcanum, 
which  has  hitherto  been  known  to  none.     It  is  this  :  that  every 
thing  good  and  true  that  proceeds  from  the  Lord,  and  constitutes 
heaven,  is  in  the  human  form ;  and  that  it  is  so,  not  only  in  the 
whole,  arid  on  the  greatest  scale,  but  in  every  part,  and  in  the 
smallest :  and  that  this  form  exercises  an  affecting  influence  on 
every  one  who  receives  good  and  truth  from  the  Lord,  and  im 
parts  the  human  form  to  every  inhabitant  of  heaven,  according 
to  the  degree  of  his  reception.     It  is  owing  to  this,  that  heaven 
is  similar  to  itself  both  in  general  and  in  particular;  and  that 
the  human  form  is  that  of  the  whole,  of  every  society,  and  of 
every  angel ;  as  shown  in  four  Sections  above.     (From  n.  59  to 
11.  86.)     To  which  may  be  made  this  addition  :   that  the  human 
form  exists  also  in  the  angels,  in  every  minutia  of  thought,  that 

247 


460,  461  OF   THE   WORLD   OF    SPIRITS,    AND 

is  derived  from  celestial  love:  But  this  arcanum  can  with  diffi 
culty  come  within  the  comprehension  of  any  man ;  though  it 
enters  with  clearness  into  the  understanding  of  angels,  because 
they  dwell  in  the  light  of  heaven. 


THAT  MAN,  AFTER  DEATH,  IS  POSSESSED  OF  EVERY  SENSE,  AND 
OF  ALL  THE  MEMORY,  THOUGHT,  AND  AFFECTION,  THAT  HE 
HAD  IN  THE  WORLD;  AND  THAT  HE  LEAVES  NOTHING  BEHIND 
HIM  BUT  HIS  TERRESTRIAL  BODY. 

461.  That  when  a  man  passes  from  the -natural  into  the  spir 
itual  world,  as  he  does  when  he  dies,  he  takes  with  him  all 
things  belonging  to  him  as  a  man  except  his  terrestrial  body, 
has  been  proved  to  me  by  manifold  experience.  For  when  he 
enters  the  spiritual  world,  or  the  life  after  death,  he  is  in  a 
body,  as  he  was  in  the  world :  to  all  appearance,  there  is  no  dif 
ference  whatever,  because  there  is  none  that  he  can  discover 
either  by  touch  or  by  sight.  But  his  body  is  now  spiritual  in 
its  nature,  and  thus  is  separated  or  purified  from  the  terrestrial 
particles :  and  when  what  is  spiritual  touches  and  sees  what  is 
spiritual,  the  effect  to  the  sense  is  exactly  the  same,  as  when 
what  is  natural  touches  and  sees  what  is  natural.  On  this 
account,  when  man  has  become  a  spirit,  he  does  not  know,  by 
consciousness,  that  he  is  not  still  in  the  body  in  which  he 
was  when  in  the  world ;  consequently,  he  does  not  know  by 
consciousness,  that  he  has  died.  The  man,  now  a  spirit,  enjoys 
every  sense,  both  internal  and  external,  that  he  possessed  in  the 
world.  He  sees,  as  before ;  he  hears  and  speaks,  as  before ;  he 
smells,  likewise,  and  tastes,  and  feels  when  he  is  touched,  as  be 
fore  ;  he  longs,  also,  he  desires,  he  wishes,  he  thinks,  he  reflects, 
he  is  affected,  he  loves,  he  wills,  as  before :  and  a  person  who 
takes  pleasure  in  study,  reads  and  writes,  as  before.  In  a  word, 
a  man's  transit  from  one  life  into  the  other,  or  from  one  world 
into  the  other,  is  like  a  journey  from  one  place  into  another; 
and  he  takes  with  him  all  things"  that  he  possesses  in  himself  as 
a  man ;  so  that  it  cannot  be  said  that  a  man  after  death,  his 
death  being  only  that  of  his  terrestrial  body,  has  lost  any  thing 
that  belonged  to  himself.  He  also  carries  with  him  his  natural 
memory  :  for  every  thing  that  he  ever  heard,  saw,  read,  learned, 
or  thought,  from  his  earliest  infancy  to  the  last  day  of  his  life, 
he  still  retains.  The  natural  objects,  however,  which  are  con 
tained  in  his  memory,  not  being  capable  of  being  reproduced  in 
a  spiritual  world,  remain  quiescent,  just  as  they  do  with  a  man 
in  the  world  when  he  does  not  think  of  them :  but,  notwith 
standing,  they  are  reproduced  when  the  Lord  sees  good.  But 
respecting  this  memory,  and  its  state  after  death,  more  will  be 
248 


OF   THE -STATE   OF   MAN    AFTEK  DEATH.  461,  462 

reiated  presently.  A  sensual  man  cannot  at  all  believe  that  the 
state  of  man  after  death  is  of  such  a  nature,  because  he  does 
not  comprehend  how  it  can  be :  for  a  sensual  man  cannot  do 
otherwise  than  think  in  a  natural  manner,  even  on  spiritual 
subjects ;  wherefore,  whatever  he  .does  not  perceive  by  the 
senses,  or  does  not  see  with  the  eyes,  and  feel  with  the  hands, 
of  his  body,  he  affirms  to  have  no  existence ;  as  we  read  of 
Thomas,  in  John  xx.  25,  27,  29.  (What  is  the  character  of  the 
sensual  man,  may  be  seen  above,  n.  267,  and  in  the  references 
there  made.) 

462.  Still,  however,  the  difference  between  the  life  of  a  man 
in  the  spiritual  world,  and  his  life  in  the  natural  world,  is  great, 
both  with  respect  to  the  external  senses  and  their  affections,  and 
to  the  internal  senses  and  their  affections.  The  inhabitants  of 
heaven  have  much  more  exquisite  senses, — that  is,  they  see  and 
hear  much  more  exquisitely, — and  they  also  think  with  much 
more  wisdom,  than  they  did  when  they  were  in  the  world.  For 
they  see  by  the  light  of  heaven,  which  exceeds,  by  many  de 
grees,  the  light  of  the  world  (see  above,  n.  126);  arid  they  hear 
through  a  spiritual  atmosphere,  which  also,  in  purity,  by  many 
degrees,  excels  the  atmosphere  of  the  earth  (see  n.  235)..  The 
difference  between  these  external  senses,  as  they  exist  in  angels 
and  in  men,  is  like  the  difference,  in  the  world,  between  a  clear 
sky  and  a  dark  mist ;  or  like  that  between  noon-day  light  and 
evening  shade.  For  the  light  of  heaven,  being  the  Divine 
Truth,  enables  the  sight  of  the  angels  to  perceive  and  to  dis 
tinguish  the  minutest  objects.  Their  external  sight,  also,  corre 
sponds  to  their  internal  sight,  or  that  of  their  understanding; 
for,  with  the  angels,  the  one  species  of  sight  flows  into  the  other, 
so  as  to  cause  them  to  act  as  one ;  to  which  is  owing  their  great 
keenness  of  sight.  In  the  same  manner,  likewise,  their  hearing 
corresponds  to  their  perception,  which  is  a  faculty  belonging  to 
the  understanding  and  the  will  in  combination;  in  consequence 
of  which,  they  distinguish,  both  in  the  tone  of  voice  and  in  the 
words  of  a  person  speaking,  the  most  minute  particulars  of  his 
affection  and  thought,  perceiving  in  the  tone  all  relating  to  his 
affection,  and  in  the  words  all  relating  to  his  thought.  (See  above, 
nn.  234 — 245.)  But  the  other  senses,  in  the  angels,  are  not  so 
exquisite  as  are  those  of  sight  and  hearing  ;  by  reason  that  these 
are  conducive  to  their  advancement  in  intelligence  and  wisdom, 
which  the  others  are  not.  Were  the  other  senses  as  exquisite 
'as  these,  they  would  take  away  the  light  and  delight  of  their 
wisdom,  and  would  introduce  the  delight  of  the  pleasures  con 
nected  with  the  body  and  the  various  appetites,  which,  so  far  as 
they  prevail,  obscure  and  debilitate  the  understanding ;  as  actu 
ally  takes  place  with  men  in  the  world,  who  become  dull  and 
stupid  in  regard  to  spiritual  truths,  in  proportion  as  they  indulge 
in  the  pleasures  of  taste,  and  in  the  blandishments  connected 

249 


4:62,  462*  OF   THE   WOKLD    OF   SPIRITS,"  AOT) 

with  the  sense  of  touch  which  soothe  the  body.  That  the  into 
rior  senses  of  the  angels  of  heaven,  which  are  those  of  theii 
thought  and  affection,  are  more  exquisite  and  perfect  than  thev 
were  in  the  world,  may  also  appear  from  what  was  stated  ancl 
shown  in  the  Section  on  the  wisdom  of  the  angels  of  heaven 
(nn.  265 — 275).  As  to  the  difference  between  the  state  of  the 
inhabitants  or  hell  and  their  state  in  the  world,  this,  also,  is 
great :  for  in  proportion  to  the  greatness  of  the  perfection  and 
excellence  of  the  external  and  internal  senses  in  the  angels  ot 
heaven,  is  that  of  their  imperfection  in  the  inhabitants  of  hell. 
But  the  state  of  these  will  be  treated  of  hereafter. 

462.*  That  man  takes  with  him  from  the  world  all  his  mem 
ory,  has  been  shown  me  by  many  proofs;  on  which  subject 
numerous  things  worthy  of  being  mentioned  have  been  seen 
and  heard  by  me ;  some  of  which  I  will  relate.  There  were 
some  who  denied  the  crimes  and  enormities  which  they  had 
committed  in  the  world  ;  wherefore,  lest  they  should  be  sup 
posed  to  be  innocent,  these  were  all  laid  open,  and  were  recited 
in  order,  from  their  own  memory,  from  the  first  period  of  their 
life  to  the  last :  they  consisted,  chiefly,  of  adulteries  and  whore 
doms.  There  were  some  who  had  practised  deception  upon 
others  by  wicked  arts,  and  who  had  committed  robberies  :  their 
tricks  and  thefts  were  also  enumerated  in  their  order,  though 
scarcely  any  of  them  had  been  known  in  the  world,  except  to 
themselves  alone.  They  also  acknowledged  them,  because  they 
were  made  manifest  as  if  in  broad  daylight,  together  with  all 
the  thoughts,  intentions,  pleasures,  and  fears,  which  occupied 
their  minds  on  the  several  occasions.  There  were  some  who 
had  taken  bribes,  and  made  a  trade  of  their  judicial  functions  : 
these  crimes  were  in  like  manner  brought  to  light  from  their 
own  memory,  from  which  they  were  all  recited,  from  the  first 
day  of  their  entering  on  their  office  to  the  last.  All  the  par 
ticulars  appeared,  both  as  to  the  amount  of  the  bribe  and  its 
nature,  with  the  time,  and  the  state  of  their  mind  and  intention 
at  the  moment :  all  rushed  to  their  recollection,  and  were  dis 
played  to  the  view  of  those  present.  The  several  transactions 
were  many  hundreds  in  number.  This  was  done  with  several, 
and  (what  was  wonderful)  their  memorandum  books,  in  which 
they  had  noted  down  the  particulars,  were  opened  and  read 
before  them,  page  by  page.  Some  were  brought  to  a  similar 
judgment  who  had  enticed  virgins  to  submit  to  be  dishonored, 
or  had  violated  the  chastity  either  of  maids  or  of  matrons; 
when  all  the  circumstances  were  brought  forth  and  recited  from 
their  memory :  the  very  faces  of  the  virgins  and  women  were 
also  exhibited,  as  if  they  were  present,  together  with  the  places, 
the  words  that  passed  between  them,  and  the  state  of  fh<  ;i 

*  This  number  is  repeated  in  the  original. — N. 

250 


OF   THE   STATE    OF   MAN    AFTEK   DEATH.  462,*  4:63 

minds :  and  all  was  displayed  as  suddenly,  as  when  a  scene  is 
unfolded  to  the  view.  Such  exposures  sometimes  were  con 
tinued  for  several  hours.  There  was  a  certain  spirit  who  had 
accounted  as  nothing  the  evil  of  backbiting  others.  I  heard  his 
backbitings  and  defamations,  with  the  very  words  he  employed, 
recited  in  order ;  the  persons  respecting  whom,  and  those  to 
whom,  he  had  uttered  them,  being  discovered  at  the  same  time : 
all  were  brought  forth,  and  vividly  exhibited,  together;  and  yet, 
in  every  instance,  his  practices  had  been  carefully  concealed  by 
him  while  he  lived  in  the  world.  There  was  one  who  had  de 
prived  a  relation  of  his  inheritance  by  a  fraudulent  pretext :  he, 
too,  was  similarly  convicted  and  judged ;  and,  what  wTas  wonder 
ful,  the  letters  and  papers  which  had  passed  between  them  were 
read  in  my  hearing,  and  I  was  informed  that  not  a  word  was 
wanting.  The  same  person,  also,  not  long  before  his  death,  had 
clandestinely  murdered  his  neighbor  by  poison;  which  was 
brought  to  light  in  this  manner :  He  was  seen  to  dig  a  hole 
under  ground,  out  of  which,  when  dug,  a  man  came  forth,  like 
one  coming  out  of  a  grave,  who  cried  out  to  him,  "What  hast 
thou  done  to  me?"  All  the  particulars  were  then  revealed;- 
how  the  poisoner  had  conversed  with  him  in  a  friendly  manner, 
and  had  then  given  him  the  fatal  cup ;  together  with  what  he 
had  thought  previously,  and  what  happened  afterwards :  all 
which  being  brought  to  light,  he  was  condemned  to  hell.  In  a 
word,  all  the  criminal  practices,  the  wicked  deeds,  the  robberies, 
the  deceptions,  the  artifices,  of  which  he  had  been  guilty  in  the 
world,  are  laid  open  to  every  evil  spirit,  being  brought  forth 
from  his  own  memory ;  and  thus  he  is  convicted ;  nor  is  there 
any  room  for  denial,  since  all  the  circumstances  appear  together. 
I  also  heard  the  particulars,  when,  from  the  memory  of  a  certain 
spirit  inspected  and  examined  by  the  angels,  every  thing  that  he 
had  thought  for  a  month,  day  after  day,  was  recited,  all  without 
the  least  mistake;  the  particulars  being  recalled,  just  as  he  was 
engaged  in  them,  on  those  days.  From  these  examples  it  may 
evidently  appear,  that  man  carries  all  his  memory  with  him  into 
the  other  world,  and  that  nothing  is  so  concealed  in  this  .world, 
as  not  to  be  made  manifest  after  death ;  and  that,  too,  in  the 
presence  of  many  witnesses;  according  to  these  words  of  the 
Lord:  "There  is  nothing  covered  that  shall  not  he  revealed: 
neither  hid,  that  shall  not  be  known.  Therefore,  'whatsoever  ye 
have  spoken  in  darkness,  shall  he  heard  in  the  light  /  and  that 
which  ye  have  spoken  in  the  ear  in  closets ,  shall  he  proclaimed 
upon  the  house-tops" — (Luke  xii.  2,  3.) 

463.  When  a  man's  actions  are  brought  Before  him  after 
death,  the  angels  to  whom  the  duty  of  making  the  inqu'ry  is 
assigned,  look  into  his  face  ;  and  then  the  examination  proceeds 
through  his  whole  body,  beginning  from  the  fingers  of  boi  A 
hands.  As  I  wondered  what  this  could  be  for,  it  was  discover*  ' 

251 


163  OF   THE    WORLD    OF   SPIRITS, 

to  me.  Al  the  particulars  of  a  man's  thought  and  will  are 
inscribed  on  his  brain ;  for  there  they  exist  in  their  first  prin 
ciples.  Thence,  also,  they  are  inscribed  on  his  whole  body ; 
because  all  things  belonging  to  his  thought  and  will  proceed 
thither  from  their  first  principles,  and  are  there  terminated,  as 
being  there  in  their  ultimates.  This  is  the  reason,  that  what 
ever  things  proceeding  from  a  man's  will  and  thence  from  his 
thought  are  inscribed  on  his  memory,  are  not  only  inscribed  on 
the  brain,  but  also  on  the  whole  man,  and  there  exist  in  order, 
according  to  the  order  of  the  parts  of  the  body.  It  was  hence 
made  evident  to  me,  that  man  is  such  in  the  whole,  as  he  is  in 
his  will  and  in  his  thought  thence  derived,  so  that  a  bad  man  is 
his  own  evil,  and  a  good  man  is  his  own  good.^)  From  these 
facts  may  also  be  evident,  what  is  to  be  understood  by  man's 
book  of  life,  which  is  spoken  of  in  the  Word:  the  meaning  of  it 
is,  that  all  things  belonging  to  every  one,  both  his  actions  and 
his  thoughts,  are  inscribed  on  the  whole  man,  and  that  they 
appear  as  if  read  out  of  a  book,  when  they  are  called  forth  from 
his  memory,  and  as  if  seen  in  effigy,  when  the  spirit  is  viewed 
in  the  light'  of  heaven. 

To  these  statements  I  will  add  a  certain  memorable  circum 
stance  respecting  the  memory  of  man  as  remaining  after  death  ; 
by  which  I  was  assured,  that  not  only  general  things,  but  also 
the  most  particular,  which  have  once  entered  the  memory, 
abide  there,  and  are  never  obliterated.  I  saw  some  books,  with 
WTiting  in  them,  such  as  exist  in  the  world  ;  and  I  was  informed, 
that  they  were  taken  from  the  memory  of  their  authors,  and 
that  not  a  single  word  was  wanting,  that  was  contained  in  the 
books  as  written  by  those  persons  in  the  world  :  I  was  told  at 
the  same  time,  that,  in  this  manner,  the  most  minute  particulars 
of  all,  contained  in  another  person's  memory,  could  be  called 
forth  from  it,  even  such  as  he,  in  the  world,  had  forgotten.  The 
reason  was  discovered  also ;  which  is,  that  man  has  both  an 
external  memory  and  an  internal  one,  the  external  memory 
being  that  of  his  natural  man.  and  the  internal  memory  that  of 
his  spiritual  man;  and  that  every  individual  tiling  that  a  man 
has  thought,  willed,  spoken,  or  done,  together  with  every  thing 
that  he  has  heard  or  seen,  is  inscribed  on  his  internal  or  spiritual 
memory  ;(^2)  and*  further,  that  whatever  is  there  written  is  never 

(')  That  a  good  man,  spirit,  and  angel,  is  Ms  own  good  and  his  own  truth ;  that  is, 
that  he  is  wholly  such  as  his  good  and  truth  are,  nn.  10,298,  10,367.  The  reason  is, 
because  g<»od  form*  the  will,  and  truth  the  understanding,  and  the  will  and  under 
standing  fora:  the  all  of  the  life  appertaining  to  a  man,  to  a  spirit,  and  to  an  angel,  nn. 
3332,  362  J,  6(ji;.i.  In  like  manner  it  may  be  said,  that  every  man,  spirit,  and  angel,  is 
his  own  love,  nn.  6872,  10,177,  10,284. 

(^  That  man  ha*  two  memories,  an  exterior  one  and  an  interior  one,  or  a  natural 
cm-  and  a  spiritual,  nn.  2469— 24D4.  That  man  does  not  know  that  he  has  an  interior 
memory,  nn.  -J47G,  2471.  How  much  the  interior  memory  excels  the  exterioi  n.  2473. 
That  the  things  contained  in  the  exterior  memory  are  in  the  light  of  the  world,  but  tne 
things  contained  in  the  interior  are  in  the  light  of  heaven,  n.  5212.  That  it  is  from  the 
toterior  memory  that  man  is  enabled  to  think  and  speak  intellectually  and  rutionul'y, 


OF    THE    STATE    OF    MAN    AFTEK   DEATH.  463,  464 

erased,  because  it  is  inscribed,  at  the  same  time,  on  the  spirit 
itself,  and  on  the  members  of  his  body,  as  stated  just  above ; 
and  thus  that  the  spirit  has  acquired  a  form  according  to  the 
thoughts  and  acts  of  his  will.  I  am  aware  that  these  facts  will 
appear  like  paradoxes,  and  will,  therefore,  with  difficulty  be 
believed  ;  but,  nevertheless,  they  are  true.  Let  not,  therefore, 
any  man  imagine,  that  there  is  any  thing  which  he  has  thought 
in" his  own  breast,  or  has  done  in  secret,  that  can  be  hidden 
after  death ;  but  let  him  be  assured,  that  all  and  each  will  then 
be  manifest  as  in  open  day. 

464.  Although  man  has  his  external  or  natural  memory  in 
him  after  death,  the  merely  natural  things  contained  in  it  are  not 
reproduced  in  the  other  life,  but,  instead,  such  spiritual  things  as 
are  adjoined  to  those  natural  things  by  correspondences.  These, 
however,  when  exhibited  to  view,  appear  in  a  form  precisely 
similar  to  that  which  the  natural  things  had  in  the  natural  world: 
for  all  objects  that  appear  in  the  heavens  appear  similar  to  those 
in  the  world,  although,  in  their  essence,  they  are  not  natural, 
but  spiritual.  (As  is  shown  in  the  Section  on  Representatives 
and  Appearances  in  Heaven,  nn.  170 — 176.)  But  the  external 
or  natural  memory,  so  far  as  its  contents  partake  of  materiality, 
of  time  and  space,  and  of  whatever  else  is  proper  to  nature,  does 
not  serve  the  spirit  for  the  same  use  as  it  had  done  in  the  world. 
For  man  in  the  world,  when  he  thinks  from  the  external  sensual 
part  of  his  mind,  and  not  at  the  same  time  from  the  internal 
sensual  or  intellectual  part,  thinks  naturally  and  not  spiritually ; 
but  in  the  other  life,  being  then  a  spirit  in  a  spiritual  world,  he 
thinks  spiritually  and  not  naturally.  To  think  spiritually,  is  to 
think  intellectually  or  rationally.  It  is  owing  to  this,  that  the 
external  or  natural  memory,  as  to  the  material  part  of  its  contents, 
is  then  quiescent,  and  those  parts  of  its  contents  only  come  into 
use,  which  man  has  acquired  by  means  of  the  former,  and  has 
invested  with  a  rational  character.  The  reason  that  the  external 
memory,  as  to  such  part  of  its  contents  as  are  of  a  material  nature, 
is  quiescent,  is,  because  such  things  cannot  be  reproduced;  for 
spirits  and  angels  speak  from  the  affections,  and  from  the  thought 
thence  originating,  belonging  to  their  minds  ;  on  which  account, 
they  cannot  give  utterance  to  any  thing  that  does  not  agree  with 
these.  (As  may  appear  from  what  is  stated  respecting  the  speech 
of  the  angels,  both  among  themselves  and  with  man,  in  twoSec- 

n.  9394.  That  all  the  things,  including  every  particular,  which  a  man  has  thougut, 
has  spoken,  has  done,  and  which  lie  has  seen  and  heard,  are  inscribed  on  the  interior 
memory,  im.  2474,  73'.'8.  That  that  memory  is  the  book  of  his  lite,  nn.  2474,  9386, 
9S41,  10,505.  That  in  the  interior  memory  are  the  truths  which  have  been  made  truths 
of  faith,  and  the  Broods  rvhieh  have  been  made  goods  of  love,  nn.  5212,  JSU67.  That 
those  tiiiiiirs  which  have  acquired  habit,  and  have  been  made  things  of  the  life,  and 
thereby  obliterated  in  the  exterior  memory,  are  in  the  interior  memory,  nn.  9394,  9723, 
3841.  That  spirits  and  angels  speak  from  the  interior  memory,  and  hence  that  they 
have  a  universal  lang  vage,  nn.  2172.  2476,  2490,  2493.  That  languages  in  the  world 
belong  to  tue  exterior  memory,  na.  2472,  2476. 

253 


4:64  OF    THE   WOULD   OF   SPIRITS,  AND 

tions  above,  nn.  234 — 257.)  From  this  cause,  in  proportion  as  a 
man  has  become  rational  in  the  world  by  means  of  an  acquaint 
ance  with  languages  and  sciences,  he  is  rational  after  death ;  but 
not  at  all  in  proportion  to  the  mere  extent  of  his  acquaintance 
with  those  languages  and  sciences.  I  have  conversed  in  the 
other  life  with  many,  who,  in  the  world,  were  regarded  as  men 
of  learning,  on  account  of  their  knowledge  of  the  ancient  lan 
guages,  such  as  Hebrew,  Greek,  and  Latin,  but  who  had  not 
cultivated  their  rational  faculty  by  the  information  contained  in 
the  books  written  in  those  languages ;  and  some  of  them  were 
found  to  be  as  simple  as  those  who  were  acquainted  with  no 
language  but  their  own ;  whilst  others  were  absolutely  stupid  • 
and  yet  a  conceited  persuasion  remained  with  them,  as  if  they 
were  wiser  than  others.  I  have  conversed  with  some  who  im 
agined  in  the  world,  that  a  man's  wisdom  is  in  proportion  to  the 
stores  in  his  memory,  and  who  had  therefore  crammed  their 
memory  with  a  great  number  of  things,  and  conversed  almost 
solely  from  it,  and  thus  not  from  themselves,  but  from  others, 
without  having  at  all  improved  their  rational  faculty  by  what 
their  memory  contained.  Some  of  these  were  quite  stupid  ; 
others  were  mere  idiots,  not  at  all  comprehending  any  truth  so 
as  to  see  whether  it  was  a  truth  or  not,  and  eagerly  embracing 
any  falsities  that  were  propounded  as  truths  by  such  as  call 
themselves  men  of  learning :  for  such  persons  are  not  able  to 
Bee,  for  themselves,  whether  any  thing  propounded  as  true  be  so 
or  not,  and,  consequently,  can  apprehend  nothing  rationally  that 
they  hear  from  others.  I  have  also  conversed  with  some,  who, 
in  the  world,  had  written  a  great  deal,  embracing  scientilic 
matters  of  all  kinds,  and  who  had  thus  acquired  a  reputation 
for  learning  through  a  great  part  of  the  world.  Some  of  these 
could,  indeed,  reason  about  truths,  debating  whether  they  were 
such  or  not ;  and  some,  when  turned  towards  those  who  enjoyed 
the  light  of  truth,  could  understand  that  they  were  truths ;  but 
still  they  were  not  willing  to  understand  them ;  wherefore  they 
denied  them  again,  when  they  sunk  into  their  own  falsities  and 
thus  into  themselves.  There  were  others  who  were  as  ignorant 
as  the  unlettered  vulgar.  Thus  they  differed  one  from  another, 
according  as,  by  the  scientific  works  which  they  had  written  or 
copied,  they  had  cultivated  their  rational  faculty.  But  those 
who  had  been  opposed  to  the  truths  of  the  church,  and  had 
occupied  their  thoughts  with  mere  matters  of  science,  by  means 
of  which  they  had  confirmed  themselves  in  falsities,  had  not 
cultivated  their  rational  faculty,  but  only  the  faculty  of  reasoning. 
This,  in  the  world,  is  supposed  to  be  rationality ;  but  it  is  a  faculty 
with  which  rationality  lias  no  connection,  being  a  mere  talent  for 
confirming  as  true  whatever  a  man  pleases,  and,  from  precon 
ceived  principles  and  from  fallacies,  seeing  falsities  as  truths,  but 
not  truths  themselves.  Such  persons  can  never  be  brought  to 


OF   THE   STATE   OF   MAN   AFTEK   DEATH.  465,  466 

recognize  truths  as  being  such ;  because  truths  cannot  be  seen, 
as  to  their  real  nature,  from  falsities,  though  falsities  may  be  so 
seen  from  truths.  The  rational  faculty  of  man  is  like  a  garden 
and  flower  bed,  or  like  a  fallow  field :  the  memory  is  the  ground : 
scientific  truths  and  knowledges  are  the  seeds.  As  the  light  and 
heat  of  the  sun  are  what  make  the  natural  earth  and  seeds  pro 
ductive,  and  without  these  there  can  be  no  germination :  so,  unless 
the  light  of  heaven,  which  is  Divine  Truth,  and  the  heat  of  heaven, 
which  is  Divine  Love,  be  admitted  into  the  mind,  there  can  be  no 
growth  there :  it  is  to  these,  alone,  that  the  rational  faculty  owes 
its  existence.  The  angels  grieve  exceedingly  that  so  great  a  pro 
portion  of  the  learned  ascribe  all  things  to  nature,  and  have  thence 
so  closed  the  interiors  belonging  to  their  minds,  as  not  to  be  able 
to  see  any  thing  of  truth  by  the  light  of  truth,  which  is  the  light 
of  heaven.  In  the  other  life,  therefore,  they  are  deprived  of  the 
faculty  of  reasoning,  that  they  may  not,  by  reasonings,  diffuse 
falsities  among  the  simple  good,  and  so  seduce  them.  They  also 
are  banished  into  desert  places. 

465.  There  was  a  certain  spirit  who  was  angry  at  not  remem 
bering  many  things  with  which  he  was  acquainted  in  the  life  of 
the  body,  grieving  over  the  pleasure  that  he  had  lost,  with  which 
.ie  used  to  be  greatly  delighted.     But  he  was  told  that  he  had 
tot  lost  any  thing,  but  still  was  acquainted  with  all  that  ever  he 
knew,  including  every  particular :  but  that,  in  the  world  in  which 
he  now  was,  he  was  not  allowed  to  bring  such  matters  forward, 
and  that  he  ought  to  be  satisfied  with  being  able  to  think  and 
speak  much  better  and  more  perfectly  than  before,  without  im 
mersing  his  rational  faculty,  as  he  used  to  do,  in  gross,  obscure, 
material,  and  corporeal  things,  which  were  of  no  use  in  the  king 
dom  into  which  he  had  now  entered.     It  was  also  told  him,  that 
he  now  possessed  every  thing  that  could  promote  the  uses  of 
eternal  life,  and  thus  that  he  could  not  enjoy  beatitude  and 
happiness  in  any  other  manner ;  consequently,  that  it  was  mere 
ignorance  to  imagine,  that,  in  the  kingdom  in  which  he  now 
was,  intelligence  was  lost  with  the  removal  and  quiescence  of 
the  material  contents  of  the  memory ;  the  fact  in  reality  being, 
that  in  proportion  as  the  mind  is  capable  of  being  withdrawn 
from  the  sensual  things  that  belong  to  the  external  man  or  to 
the  body,  it  is  elevated  to  things  spiritual  and  celestial. 

466.  Of  what  quality  are  the  two  memories,  is  sometimes,  in 
the  other  life,  exhibited  to  view,  in  such  forms  as  are  only  there 
to  be  seen ;  for  many  things  are  there  rendered  objects  of  sight, 
which,  among  men,  can  only  be  conceived  in  idea.     The  exterior 
memory  is  there  presented,  in  appearance,  like  a  callus,  and  the 
interior  like  a  medullary  substance,  such  as  exists  in  the  human 
brain ;  and  from  the  appearance  of  them  both  is  communicated  a 
knowledge  of  the  character  of  the  parties  to  whom  they  belong. 
With  those  who,  in  the  life  of  the  body,  had  solely  labored  to  store 

255 


467,  468  OF   THE   WORLD   OF   SPIRITS,   AND 

the  memory,  and  thus  had  not  cultivated  the  rational  faculty,  the 
callosity  appears  hard,  and  as  if  inwardly  interspersed  with  ten 
dons.  With  those  who  had  filled  the  memory  with  falsities,  it 
appears  hairy  and  rough  ;  which  appearance  is  occasioned  by  the 
things  contained  in  the  memory  being  such  an  unarranged  mass. 
With  those  who  had  labored  in  storing  the  memory  for  the  grati 
fication  of  self-love  and  the  love  of  the  world,  it  appears  as  if  the 
fibres  were  glued  together  and  ossified.  With  those  who  wished 
to  penetrate  into  divine  arcana  by  scientific  attainments,  especially 
by  what  is  called  in  the  schools  philosophy,  and  would  not  believe 
them  till  they  should  be  persuaded  by  such  means,  the  memory 
appears  dark ;  the  darkness  being  of  such  a  nature  as  to  absorb 
the  rays  of  light,  and  to  turn  them  into  darkness.  With .  those 
who  had  practised  deceit  and  hypocrisy,  it  appears  of  a  hard 
bony  nature,  like  ebony,  which  reflects  the  rays  of  light.  But 
with  those  who  had  been  grounded  in  the  good  of  love  and  in 
the  truths  of  faith,  such  a  callus  does  not  appear,  because  their 
interior  memory  transmits  the  rays  of  light  into  their  exterior,  in 
the  objects  or  ideas  of  which,  as  in  their  basis  or  ground,  .the  rays 
are  terminated,  and  find  in  them  delightful  receptacles.  For  the 
exterior  memory  is  the  last  thing  in  order ;  in  which,  therefore, 
things  spiritual  and  celestial  gently  terminate  and  dwell,  when 
they  find  in  it  such  contents  as  are  good  and  true. 

467.  Men  while  living  in  the  world,  if  grounded  in  love  to  the 
Lord  and  in  charity  towards  their  neighbor,  have  attached  to 
them,  and  within  them,  intelligence  and  wisdom.     These,  how 
ever,  are  stored  up  in  the  inmost  recesses  of  their  interior  memory, 
and  can  never  appear,  even  to  themselves,  till  they  put  off  the 
corporeal  elements.     Then  their  natural  memory  is  laid  asleep, 
and  they  awake  into  their  interior  memory,  and  finally,  by  de 
grees,  into  such  as  belongs  to  the  angels. 

468.  How  the  rational  faculty  may  be  cultivated,  shall  also 
be  briefly  declared.     Genuine  rationality  consists  of  truths,  and 
not  of  falsities :  that  which  consists  of  falsities  is  not  rationality. 
Truths  are  of  three  kinds :  there  are  civil  truths,  moral  truths, 
and  spiritual  truths.     Civil  truths  relate  to  matters  of  law,  and 
such  as  concern  the  forms  of  government  in  states ;  in  general,  to 
what  belongs  there  to  justice  and  equity.     Moral  truths  relate 
to  such  matters  as  belong  to  the  life  of  every  one  with  respect  to 
society  and  his  intercourse  with  others ;  in  general,  to  sincerity 
and  uprightness,  and  specifically,  to  the  virtues  of  every  kind. 
But  spiritual  truths  relate  to  such  matters  as  belong  to  heaven 
and  the  church ;  and,  in  general,  to  good,  which  is  the  object  of 
love,  and  to  truth,  which  is  the  object  of  faith.     There  are,  in 
every  man,  three  degrees  of  life  (see  above,  n.  267) :  and  the  ra 
tional  faculty  is  opened  to  the  first  degree  by  means  of  civil  truths, 
to  the  second  degree  by  means  of  moral  truths,  and  to  the  third 
by  means  of  spiritual  truths.     But  it  is  to  be  observed,  that  the 

256 


OF   THE   STATE   OF   MAN    AFTER   DEATH.  468,  460 

rational  faculty  is  not  formed  and  opened  merely  by  a  man's 
being  acquainted  with  those  truths,  but  by  his  living  according 
to  them :  by  living  according  to  them  is  meant,  his  loving  them 
from  a  spiritual  affection ;  and  by  loving  them  from  a  spiritual 
affection  is  meant,  loving  what  is  just  and  equitable  because  it 
is  just  and  equitable ;  what  is  sincere  and  upright  because  it  is 
sincere  and  upright ;  and  what  is  good  and  true  because  it  is  good 
and  true :  whereas  to  live  according  to  them  and  love  them  from 
corporeal  affection,  is  to  love  them  for  the  sake  of  one's  self,  of  one's 
own  reputation,  honor,  or  gain.  In  proportion,  consequently,  as 
a  man  loves  those  truths  from  corporeal  affection,  he  does  not 
become  rational :  for  then,  the  truths  are  not  what  he  loves,  but 
himself,  to  whom  they  are  serviceable,  as  servants  are  to  their 
masters :  and  when  truths  are  used  merely  as  servants,  they  do 
not  enter  into  the  man,  and  open  any  degree  of  his  life,  not  so 
much  as  the  first ;  but  they  only  reside  in  his  memory,  as  matters 
of  external  knowledge  under  a  material  form ;  where  they  conjoin 
themselves  with  the  love  of  self,  which  is  corporeal  love.  From 
these  facts  it  may  appear,  how  man  becomes  rational ;  and  that 
he  is  made  rational  to  the  third  degree  by  the  spiritual  love  of 
good  and  truth,  which  are  the  constituents  of  heaven  and  of  the 
church ;  to  the  second  degree,  by  the  love  of  sincerity  and  up 
rightness  ;  and  to  the  first  degree,  by  the  love  of  justice  and  equity. 
These  two  latter  loves  are  also  rendered  spiritual,  by  the  spiritual 
love  of  good  and  truth ;  for  this  enters  into  them  by  influx,  joins 
itself  with  them,  and  forms  in  them,  as  it  were,  its  own  countenance. 
469.  Spirits  and  angels  possess  memory,  equally  with  men. 
Whatever  they  hear,  see,  think,  will,  or  do,  remains  with  them, 
and  their  rational  faculty  is  continually  cultivated  by  these  means ; 
a  process  which  goes  on  to  eternity.  It  is  owing  to  this,  that  spirits 
and  angels  are  perfected  in  intelligence  and  wisdom,  by  means  of 
the  knowledges  of  truth  and  good,  equally  with  men.  That  spirits 
and  angels  have  memory,  is  a  fact  that  it  has  also  been  granted 
me  to  know  by  much  experience.  I  have  seen,  when  they  have 
been  in  company  with  other  spirits,  that  all  the  things  that  they 
had  thought  or  done,  whether  in  public  or  in  private,  were  called 
forth  from  their  memory :  and  I  have  seen,  also,  that  those  who 
have  been  grounded  in  any  degree  of  truth,  in  consequence  of 
having  lived  in  simple  good,  were  imbued  with  knowledges,  and 
through  them  with  intelligence,  and  were  afterwards  taken  up 
into  heaven.  But  it  is  to  be  observed,  that  none  are  imbued  with 
knowledges  and  through  them  with  intelligence,  except  to  the 
extent  of  the  degree  of  affection  for  good  and  truth  which  had 
been  opened  in  them  in  the  world,  but  not  beyond  it.  For  with 
every  spirit  and  angel  remains  the  same  affection,  both  as  to 
quantity  and  to  quality,  as  he  had  possessed  in  the  world.  This 
is  afterwards  perfected  by  impletion  or  filling  up,  a  pr<  >cess  which 
goes  on  to  eternity ;  for  there  is  nothing  which  cannot  be  filled 
IT  257 


£70,  471  OF   THE   WORLD   OF   SPIRITS.   AND 

up  to  eternity ;  since  every  thing  admits  of  being  infinitely  varied, 
and  thus  of  being  enriched,  consequently,  multiplied  and  rendered 
fruitful,  by  various  means.  No  end  can  be  assigned  to  any  thing 
that  is  good,  because  it  proceeds  from  Him  who  is  Infinite.  (That 
spirits  and  angels  are  continually  perfected  in  intelligence  and 
wisdom  by  knowledges  of  truth  and  good,  may  be  seen  in  the 
Sections  on  the  Wisdom  of  the  Angels  of  Heaven,  nn.  265 — 275  ; 
on  the  State  in  Heaven  of  the  Gentiles,  or  Natives  of  Countries 
not  within  the  limits  of  the  Church,  nn.  318 — 328 ;  and  on  Infants 
or  Little  Children  in  Heaven,  nn.  329 — 345.  And  that  this  is 
accomplished  to  the  extent  of  the  degree  of  affection  for  good 
and  truth  which  had  been  opened  in  them  in  the  world,  but  not 
beyond  it,  n.  349.) 


THAT  MAN  AFTER  DEATH  IS,  IN  QUALITY,  SUCH  AS  HIS  LIFE 
HAD  BEEN  IN  THE  WORLD. 

470.  That  his  own  life  remains  with  every  one  after  death,  is 
known  to  every  Christian  from  the  Word ;  for  it  is  therein  de 
clared,  in  many  places,  that  man  shall  be  judged  and  rewarded 
according  to  his  deeds  and  according  to  his  works.     Every  one, 
also,  who  thinks  under  the  influence  of  good,  and  of  real  truth, 
has  no  other  idea,  than  that  he  who  has  lived  well  will  go  to 
heaven,  and  he  who  has  lived  ill  will  go  to  hell.    Those,  however, 
who  are  immersed  in  evil,  are  unwilling  to  believe  that  their  state 
after  death  will  be  according  to  their  life  in  the  world ;  but  they 
think,  especially  when  on  a  sick  bed,  that  heaven  is  awarded  to 
every  one  of  the  pure  mercy  of  the  Lord,  let  his  life  have  been 
what  it  may ;  and  that  it  is  given  to  men  according  to  their  faith ; 
which  such  persons  separate  from  life. 

471.  That  man  will  be  judged  and  rewarded  according  to  his 
deeds  and  according  to  his  works,  is  declared  in  the  Word  in 
many  places,  of  which  I  will  here  adduce  some.     "The  Son  of 
man  shall  come  in  the  glory  of  his  Father,  with  his  angels ; 
and  then  he  shall  reward  every  man  according  to  his  works" — 
(Matt.  xvi.  27.)    "Blessed  are  the  dead  that  die  in  the  Lord,  from 
henceforth:  Yea,  saith  the  Spirit ;  that  they  may  rest  from  their 
labors:  and  their  works  do  folloic  them" — (Rev.  xiv.  13.)     "/ 
will  give  unto  every  one  of  you  according  to  your  works" — (Rev. 
ii.  23.)     "/  saw  the  dead,  small  and  great,  stand  before  God ; 

and  the  books  were  opened: and  the  dead  were  judged  out  of 

those  things  which  were  ivritten  in  the  books,  according  to  their 
works.    And  the  sea  gave  up  the  dead  that  were  in  it ;  and  death 
and  hell  delivered  up  the  dead  that  were  in  them  ;  and  they  were 
judged  every  m,an  according  to  their  ioorks"—(llQV.  xx.  12, 13.) 
" Behold,  I  come  quickly ;  and  my  reward  is  with  me,  to  give 

258 


OF   THE   STATE   OF   MAN   AFTER   DEATH.  471,  4:72 

eoery  man  according  as  Ms  work  shall  be" — (Bev.  xxii.  12.) 
"  Whosoever  heareth  these  sayings  of  mine,  and  doeth  them,  I 
will  liken  him  unto  a  wise  man,  that  built  his  house  upon  a 

rock. And  every  one  that  heareth  these  sayings  of  mine,  and 

doeth  them  not,  shall  be  likened  unto  a  foolish  man,  that  built  his 
house  upon  the,  sand" — (Matt.  vii.  24,  26.)  "Not  every  one  that 
saith  unto  me,  Lord,  Lord,  shall  enter  into  the  kingdom  of  heav 
en:  but  he  that  doeth  the  will  of  my  Father  who  is  in  heaven. 
Many  will  say  unto  me  in  that  day,  Lord,  Lord,  have  we  not 
prophesied  in  thy  name  f  and  in  thy  name  have  ca-st  out  devils ? 
and  in  thy  name  have  done  many  wonderful  works?  And  then 
I  will  prof  ess  unto  them,  I  never  knew  you:  depart  from  me, 
ye  that  work  iniquity."—- (Matt.  vii.  21,  22,  23.)  "Then  shall  ye 
begin  to  say,  We  have  eaten  and  drunk  in  thy  presence,  and  thou 
hast  taught  in  our  streets.  But  he  shall  say,  I  know  you  not 
whence  ye  are;  depart  from  me,  all  ye  workers  of  iniquity" — - 
(Luke  xiii.  26,  27.)  "I  will  recompense  them  according  to  their 
deeds,  and  according  to  the  works  of  their  own  hands" — (Jerem. 
xxv.  14.)  "Thine  eyes  are  upon  all  the  ways  of  the  sons  of  men, 
to  give  every  one  according  to  his  ways,  and  according  to  the  fruit 
of  his  doings" — (Jerem.  xxxii.  19.)  "/  will  punish  them  for 
their  ways,  and  reward  them  their  doings" — (Hos.  iv.  9.)  "Like 
as  the  Lord  of  hosts  thought  to  do  unto  us,  according  to  our  ways, 
and  according  to  our  doings,  so  hath  he  dealt  with  us" — (Zech. 
i.  6.)  Whenever  the  Lord  foretells  the  last  judgment,  he  mentions 
nothing  but  works,  and  declares  that  those  who  have  done  good 
works  shall  enter  into  life  eternal,  and  those  who  have  done  evil 
works  into  damnation.  (See  Matt.  xxv.  32 — 4:6  :  not  to  mention 
many  other  places,  in  which  the  subject  treated  of  is  man's  sal 
vation  or  condemnation.)  That  the  works  and  deeds  constitute 
man's  external  life,  and  that  by  them  is  made  manifest  what  is 
the  quality  of  his  internal  life,  is  evident. 

472.  But  by  deeds  and  works  are  not  merely  meant  deeds  and 
works  as  they  appear  in  their  external  form,  but  as  they  appear 
internally.  Every  one  knows,  that  every  deed  or  work  proceeds 
from  the  will  and  thought  of  the  doer ;  for  otherwise  they  would  be 
mere  motions,  such  as  are  performed  by  automatons  and  images. 
The  deed  or  work,  then,  viewed  in  itself,  is  nothing  but  an  effect, 
which  derives  its  soul  and  life  from  the  will  and  thought  from 
which  it  is  performed ;  and  so  completely  is  this  the  case,  that 
the  deed  or  work  is  the  will  and  thought  in  then*  effect,  and  is, 
consequently,  the  will  and  thought  in  their  external  form.  It 
hence  follows,  that  such  as  are,  in  quality,  the  will  and  thought 
which  produce  the  deed  or  work,  such,  also,  is  the  deed  or  work 
itself ;  and  that  if  the  thought  and  will  are  good,  the  deeds  or 
works  are  good ;  and  if  the  thought  and  will  are  evil,  the  deeds 
and  works  are  evil,  notwithstanding,  in  their  external  form,  they 
may  appear  like  the  former.  A  thousand  men  may  act  in  a 


4:72,  473  OF   THE   WOKLD    OF    SPIKITS,   AN1 

similar  manner,  or  perform  similar  deeds, — so  similar,  in  fact, 
that,  as  to  their  external  form,  it  shall  scarcely  be  possible  to 
distinguish  one  from  the  others, — and  yet,  viewed  in  themselves, 
every  one  of  them  is  dissimilar,  because  proceeding  from  a  dis 
similar  will.  ^Let  us  take,  as  an  example,  a  man's  acting  sincerely 
and  justly  with  his  neighbor.  One  person  may  act  sincerely 
and  justly  with  his  neighbor,  with  the  view  of  appearing  to  be  a 
sincere  and  just  man,  out  of  regard  to  himself  and  his  own  honor : 
another  may  do  the  same,  out  of  regard  to  the  world  and  to  gain ; 
a  third,  for  the  sake  of  obtaining  reward,  and  to  set  up  a  claim  of 
merit ;  a  fourth,  from  motives  of  friendship ;  a  fifth,  out  of  fear 
of  the  law,  and  of  the  loss  of  reputation,  and,  consequently,  of 
office  or  business ;  a  sixth,  to  draw  over  another  to  his  own  side, 
though  his  cause  may  be  a  bad  one ;  a  seventh,  in  order  to  de 
ceive  ;  and  others  may  do  it  from  other  motives  still.  Now  the 
deeds  of  all  these,  though  good  in  appearance,  since  it  is  good  to 
act  sincerely  and  justly  with  our  neighbor,  are  nevertheless,  evil ; 
because  they  are  not  done  out  of  regard  to  sincerity  and  justice, 
or  because  the  doers  love  these  virtues,  but  out  of  regard  to  self 
and  the  world,  these  being  what  the  doers  love ;  and  to  the  love 
of  these,  sincerity  and  justice  are  made  to  act  as  servants,  like 
domestic  servants  to  their  master,  whom  the  master  despises  and 
dismisses  when  they  are  serviceable  to  him  no  longer.  Those, 
also,  act  sincerely  and  justly  with  their  neighbor,  in  a  manner 
which,  in  external  form,  presents  a  similar  appearance,  who  do  it 
from  the  love  of  sincerity  and  justice.  Of  these,  some  act  from 
the  truth  of  faith,  or  out  of  obedience,  because  it  is  so  commanded 
in  the  Word ;  some  from  the  good  of  faith,  or  under  the  influence 
of  conscience,  because  from  a  principle  of  religion ;  some  from  the 
good  of  charity  towards  their  neighbor,  because  his  good  ought  to 
be  consulted ;  some  from  the  good  of  love  to  the  Lord,  because 
good  ought  to  be  done  for  its  own  sake,  consequently,  sincerity 
and  justice  ought  to  be  practised  for  their  owrn  sake  likewise ; 
and  such  persons  love  these  principles  because  they  come  from 
the  Lord,  and  because  the  Divine  Sphere  proceeding  from  the 
Lord  has  in  them  a  residence,  in  consequence  of  which,  those 
goods,  viewed  in  their  absolute  essence,  are  divine.  The  deeds  or 
works  of  all  these  persons  are  interiorly  good ;  on  which  account, 
they  are  exteriorly  good,  also:  for,  as  just  observed,  deeds  or 
works  are  precisely  such  in  qualitv,  as  are  the  thought  and  will 
from  which  they  proceed,  and,  independently  of  these,  they  are 
not  deeds  and  works  at  all,  utit  ftiere  inanimate  motions,  from 
these  truths  majr  evidently  appear,  what  is  meant  by  deeds  and 
works  in  the  Word. 

473.  Since   deeds    and  works  are  the  products  of  will  and 
thought,  they  also  are  the  products  of  love  and  faith,  and,  con 
sequently,  are  such  in  quality  as  the  love  and  faith   are :  for 
whether  you  speak  of  man's  love,  or  of  his  will,  it  amounts  to 
260 


OF   THE   STATE   OF   MAN   AFfER  DEATH.  473,  474 

the  same  thing ;  and  so  it  does  whether  you  speak  of  his  faith 
or  of  his  deliberate  thought;  since  what  a  man  loves,  he  also 
wills,  and  what  he  believes,  he  also  thinks.  If  a  man  loves 
what  he  believes,  he  wills  it  too,  and,  as  far  as  he  is  able,  he 
does  it.  Every  one  may  know,  that  love  and  faith  reside  in 
man's  will  and  thought,  and  do  not  exist  out  of  them ;  since  the 
will  is  that  which  is  enkindled  by  love,  and  the  thought  is  that 
which  is  enlightened  in  matters  relating  to  faith  ;  on  which 
account,  none  but  those  who  are  able  to  think  wisely  are  en 
lightened,  and  they,  according  to  such  illumination,  both  think 
truths,  and  will  them ;  or,  what  amounts  to  the  same,  both 
believe  truths,  and  love  them^1) 

474.  But  it  is  to  be  observed,  that  it  is  the  will  that  con 
stitutes  the  man,  and  only  the  thought  so  far  as  it  proceeds  from 
the  will ;  and  that  the  deeds  or  works  proceed  from  both.  Or, 
what  amounts  to  the  same,  that  it  is  love  that  constitutes  the 
man,  and  only  faith  so  far  as  it  proceeds  from  love ;  and  that  the 
deeds  or  works  proceed  from  both.  It  follows,  that  the  will  01 
love  is  the  man  himself;  since  every  thing  that  proceeds,  belongs 
to  that  from  which  it  proceeds,  to  proceed,  is  to  be  brought 
forth  and  presented  in  a  suitable  form,  in  order  that  it  may 
appear  and  be  apprehended^2)  From  these  truths  may  evi 
dently  be  seen,  what  faith  is  separate  from  love ;  that,  in  reality, 
it  is  not  faith  at  all,  but  only  a  matter  of  superficial  knowledge, 
possessing  within  it  no  spiritual  life.  It  may  equally  be  seen, 
what  a  deed  or  work  is  without  love ;  that,  in  reality,  it  is  not  a 
living  deed  or  work,  but  a  dead  one,  having  in  it  an  appearance 
of  life  imparted  by  the  love  of  evil  and  a  faith  in  what  is  false. 
This  appearance  of  life  is  what  is  called  spiritual  death. 

(*)  That  as  all  things  in  the  universe,  which  exist  according  to  order,  have  reference 
to  good  and  truth,  so,  with  man,  they  have  reference  to  will  and  understanding,  nn. 
803,  10,122.  The  reason  is,  because 'the  will  is  recipient  of  good,  and  the  understand 
ing  is  recipient  of  truth,  nn.  3332,  3623,  5232,  6065,  6125,  7503,  9300,  9995.  It  amounts 
to  the  same  thing,  whether  we  speak  of  truth  or  faith,  because  faith  is  of  truth  and 
truth  is  of  faith  ;  and  it  amounts  to  the  same  thing,  whether  we  speak  of  good  or  of 
love,  because  love  is  of  good  and  good  is  of  love,  nn.  4353,  4997,  7178,  10,122,  10,367. 
Hence  it  follows,  that  the  understanding  is  recipient  of  faith,  and  the  will  of  love,  nn. 
7179,  10,122,  10,367.  And  since  the  understanding  of  man  is  capable  of  receiving  faith 
in  God,  and.  the  will  capable  of  receiving  love  to  God,  it  follows  that  man  is  capable  of 
being  conjoined  with  God  in  faith  and  love,  and  he  who  is  capable  of  being  conjoined 
with  God  in  love  and  faith  can  never  die,  nn.  4525,  6">23,  9231. 

(3)  That  the  will  of  man  is  the  very  esse  of  his  life,  because  it  is  the  receptacle  of 
love  or  good  ;  and  that  the  understanding  is  the  e.-cistere  of  life  thence  derived,  because 
it  is  the  receptacle  of  faith  or  truth,  nn.  3619,  5002,  92*2.  Thus  that  the  life  of  the  will 
is  the  principal  life  of  man,  and  that  the  life  of  the  understanding  proceeds  thence,  nn. 
585,  590,  3619,  7342,  8885,  9282,  10,076,  10,109,  10,110.  In  like  manner  as  light  from 
fire  or  flame,  nn.  6032,  6314.  Hence  it  follows  that  man  is  man  by  virtue  of  his  will, 
and  of  his  understanding  thence  derived,  nn.  8911,  9069,  9071,  10,076,  10.109,  10,110. 
Every  man  is  loved  and  esteemed  by  others  according  to  the  good  of  his  will,  and  of 
his  understanding  thence  derived;  for  he  is  loved  and  esteemed  who  wills  well  and 
understands  well,  and  he  is  rejected  iv\d.  despised  who  understands  well  and  does  not 
will  well,  nn.  8911,  10,076.  That  mat-,  also,  after  death,  remains  such  as  his  will  is 
and  his  understanding  thence  derived,  nn.  9069,  9071,  9386,  10,153.  Consequently, 
that  man,  after  death,  remains  such  as  his  love  is  and  his  laith  thence  derived,  and 
that  the  things  which  belong  to  faith,  and  not  at  the  same  time  to  his  love,  then 
vanish,  because  they  are  not  in  the  man,  and  thus  are  not  the  man's,  nn.  553,  2364, 10,158, 

261 


4:75 4:77  OF  THE   WORLD   OF   SPIRITS,   JLND 

475.  It  is  to  be  observed,  farther,  that  in  the  deeds  or  works 
the  whole  man  is  included,  and  that  his  will  and  thought,  or  his 
love  and  faith,  which  constitute  his  interiors,  are  not  complete, 
till  they  exist  in  deeds  or  works,  which  constitute  his  exteriors : 
for  these  are  the  ultimates  in  which  the  former  terminate,  and 
without  which  the  former  are  things  not  terminated,  which  as 
yet,  do  not  exist,  and  thus,  as  yet,  are  not  in  the  man.     To 
think  and  to  will,  without  doing  when  there  is  opportunity,  are 
like  a  flaming  substance  shut  up  in  a  close  vessel,  by  which  it  is 
extinguished;   or  like  seed  cast  on  the  sand,  which  does  not 

ferminate,  but  perishes  with  all  its  prolific  nature :  whereas  to 
link  and  to  will,  when  they  result  in  doing,  are  like  a  flaming 
substance  in  the  open  air,  which  diffuses  heat  and  light  all 
around ;  or  like  seed  sown  in  the  ground,  which  grows  into  a 
tree  or  flower,  and  continues  to  exist.  Every  one  may  know, 
that  to  will,  and  not  to  do,  when  there  is  opportunity,  is  in 
reality  not  to  will ;  and  that  for  a  man  to  love  good,  and  not  to 
do  it,  when  the  means  are  afforded,  is  in  reality  not  to  love  it ; 
consequently,  that  it  is  only  thinking  that  he  wills  and  loves, 
and  thus  is  only  thought  separate  from  will  or  love ;  which  soon 
vanishes,  and  comes  to  nothing.  Love  and  will  are  the  very 
soul  of  deeds  and  works ;  and  this  forms  itself  a  body  in  the 
sincere  and  just  actions  that  the  man  performs.  The  spiritual 
body,  or  the  body  of  a  man's  spirit,  has  no  other  origin ;  that  is, 
it  is  formed  of  no  other  things  than  those  which  the  man 
performs  from  his  love  or  will.  (See  above,  n.  463.)  In  one 
word,  all  things  that  belong  to  a  man  and  to  his  spirit  are  in 
cluded  in  his  deeds  or  works. (^ 

476.  From  these  statements  may  now  appear  with  certainty, 
what  is  meant,  by  the  life  which  remains  with  man  after  death  ; 
that,  in  reality,  it  is  his  love  and  his  faith  thence  derived,  not 
only  as  existing  potentially,  but  also  as  existing  in  act :  con 
sequently,  that  it  consists  of  his  deeds  or  works ;  since  these 
contain  within  them  all  things  belonging  to  the  man's  love  and 
faith. 

477.  What  remains  with  man  after  death,  is  his  governing 
love ;  nor  is  this  ever  changed  to  eternity.     Every  man  is  the 
subject  of  many  loves  ;  but  still,  they  all  have  reference  to  his 
governing  love,  and  make  with  it  a  one,  or,  taken  altogether, 
compose  it.     All  things  belonging  to  the  will  which  agree  with 
the  governing  love,  are  called  loves,  because  they  are  loved. 

(*)  That  interior  things  successively  flow  into  exterior,  even  into  the  extreme  or 
ultimate,  and  that  there  they  exist  and  subsist,  nn.  634,  6451,  6465,  9216.  That  they 
not  only  flow-in,  but  also  form  in  the  ultimate  what  is  simultaneous,  in  what  order,  un. 
5897,  6451,  8603, 10,099.  That  hence  all  interior  things  are  held  together  in  connection, 
and  subsist,  n.  9828.  That  deeds  or  works  are  the  ultimates.  containing  interior  things, 
n.  10,331.  Wherefore  to  be  recompensed  and  judged  according  to  deeds  and  works  is 
to  be  recompensed  and  judged  according  to  all  things  belonging  to.  the  love  and  faith, 
or  to  the  man's  will  and  thought,  because  these  are  the  interior  things  contained  ia 
them,  nn.  3147,  3934,  6078,  8911,  10,831,  10,838. 

262 


OF   THE   STATE   OF   MAN   AFTER  DEATH.  4:78,  479 

These  loves  are  both  interior  and  exterior:  there  are  some 
which  are  in  immediate  connection  with  the  governing  love,  and 
gome  whose  connection  is  of  the  mediate  kind  :  there  are  some 
which  are  nearer  to  it,  and  some  which  are  more  remote :  but 
all  serve  its  purposes  in  various  ways.  Taken  collectively,  they 
constitute,  as  it  were,  a  kingdom,  and  are  arranged  with  man  in 
such  order ;  although  the  man  is  totally  ignorant  of  their  pos 
sessing  such  an  arrangement.  It  is,  however,  in  some  degree 
made  manifest  to  him,  in  the  other  life ;  for  it  is  according  to 
their  arrangement  that  the  diffusion  of  his  thought  and  affection 
around  him  is  there  regulated,  that  diffusion  being  directed  into 
heavenly  societies,  if  his  governing  love  is  composed  of  the  loves 
of  heaven,  but  into  infernal  societies,  if  his  governing  love  is 
composed  of  the  loves  of  hell.  (That  ail  the  thought  and  affec 
tion  of  spirits  and  angels  have  diffusion  into  the  societies  around, 
may  be  seen  above,  in  the  Section  on  the  Wisdom  of  the  Angels 
of  Heaven ;  and  in  that  on  the  Form  of  Heaven,  according  to 
which  the  Consociations  and  Communications  of  the  Inhabitants 
are  arranged.) 

478.  But  the  truths  which  have  hitherto  been  advanced,  only 
affect  the  thought  of  the  rational  man :  that  they  may  also  be 
rendered   apprehensible  to  the  senses,  I  will  adduce  some  ex 
perimental  facts,  by  which  the  same  truths  may  be  illustrated 
and   confirmed.      1   will  show  then,  FIRST:   That   Man,  after 
Death,  is  his  own  Love,  or  his  own  Will :  SECONDLY  :  That,  in 
quality,  Man  remains  to  eternity  such  as  he  is  with  respect  to 
his  will  or  governing  Love :    THIRDLY  :    that  the  Man  whose 
Love  is  celestial  and  spiritual,  goes  to  Heaven :  but  that  the 
Man  whose  Love  is  corporeal  and  worldly,  destitute  of  such  as 
is  celestial  and  spiritual,  goes  to  Hell :  FOURTHLY  :  That  Faith 
does  not  remain  with  Man,  if  not  grounded  in  heavenly  Love : 
FIFTHLY  :  That  what  remains  with  Man  is  Love  in  Act ;  con 
sequently,  his  Life. 

479.  L  That  Man,  after  Death,  i#  his  own  Love,  or  his  own 
Will.     This  has  been  testified  to  me  by  abundant  experimental 
evidence.     The  whole  of  heaven  is  divided  into  societies  accord 
ing  to  the  differences  of  the  love  of  good ;  and  every  spirit  who 
is  elevated  to  heaven  and  becomes  an  angel,  is  led  to  the  society 
in  which  his  love  prevails,  and  when  he  comes  thither,  he  is  as 
if  he  were  at  home,  or  as  if  living  in  the  house  in  which  he  was 
born.      Of  this    the  angel  has  a  perception ;    and  he  there  is 
connected  in  society  with  other  angels  that  are  similar  to  him 
self.     When  he  goes  thence,  and  comes  to  some  other  place,  he 
always  is  sensible  of  a   certain   inward  resistance,  and  he  is 
affected  with  a  desire  to  return  to  his  like,  and  thus  to  his  own 
governing  love.     It  is  thus  that  the  inhabitants  are  connected 
together  in  societies  in  heaven.     The  like  occurs  in  hell ;  where, 
also,  the  inhabitants  are  connected  together  in  societies  accord- 

263 


479 

ing  to  the  loves  that  are  the  opposites  of  heavenly  ones.  (Thai 
heaven  is  constituted  of  innumerable  societies ;  and  hell,  like 
wise  ;  and  that  they  all  are  distinctly  arranged  according  to  the 
differences  of  their  love,  may  be  seen  above,  nn.  41 — 50,  and  nn. 
200 — 212.)  That  man,  after  death,  is  his  own  love,  may  also 
appear  evidently  from  the  fact,  that  then  those  things  are.  re 
moved,  and  in  a  manner  taken  away  from  him,  which  do  not 
make  one  with  his  governing  love.  If  he  is  good,  all  things 
that  are  discordant,  or  that  disagree  with  his  good,  are  removed, 
and  in  a  manner  taken  away,  and  he  is  thus  let  into  his  own 
love.  The  like  is  done  if  he  is  evil.  The  difference  is,  that 
truths  are  taken  away  from  the  wicked,  and  falsities  from  the 
good;  a  process  which  does  not  terminate,  till  every  one  is 
made  his  own  love.  This  is  effected,  when  a  man,  now  a  spirit, 
is  brought  to  his  third  state,  which  will  be  treated  of  in  a  subse 
quent  Section.  When  this  is  accomplished,  the  spirit  constantly 
turns  his  faoe  to  his  own  love,  which  he  has  perpetually  before 
his  eyes,  let  him  turn  himself  about  as  he  may.  (See  above,  nn. 
123,  124.)  All  spirits  may  be  led  wherever  it  is  wished,  pro 
vided  they  be  held  fast  in  their  governing  love ;  nor  are  they 
able  to  resist  the  attraction,  how  perfectly  soever  they  may  know 
that  it  is  exercised  upon  them,  and  how  firmly  soever  they  may 
think  that  they  will  resist  it.  The  experiment  has  often  been 
tried,  whether  they  could  do  any  thing  in  opposition  to  it ;  and 
it  was  found,  that  to  attempt  it  was  in  vain.  Their  love  is  like 
a  chain  or  a  cord,  bound,  as  it  were,  around  them,  by  which 
they  may  be  drawn  along,  and  to  extricate  themselves  from 
which  is  out  of  their  power.  The  like  occurs  in  the  w^orld : 
their  own  love  leads  men  also,  and  by  means  of  it  they  are 
led  by  others :  much  more  is  this  the  case  when  they  become 
spirits  ;  for  then  it  is  not  allowable  for  any  one  to  make  a  show, 
in  appearance,  of  any  different  love,  and  to  assume,  in  pretence, 
what  is  not  his  own.  That  a  man's  spirit  is  his  governing  love, 
is  made  evident,  in  the  other  life,  in  every  company :  for  so  far 
as  any  one  acts  or  speaks  in  agreement  with  the  love  of  another, 
the  latter  appears  wholly  present,  wearing  an  expanded,  cheerful, 
lively  countenance  :  but  so  far  as  any  one  acts  or  speaks  in  oppo 
sition  to  another's  love,  his  countenance  begins  to  change,  to  be 
come  obscure,  and  not  to  appear ;  and  at  length  he  disappears 
wholly,  as  if  he  had  not  been  there.  I  have  often  wondered  at 
this  phenomenon,  because  nothing  of  the  kind  can  take  place  in 
the  world :  but  it  was  told  me,  that  a  similar  phenomenon  does 
occur  with  the  spirit  that  is  within  a  man ;  for  when  this  turns 
itself  away  from  another,  it  no  longer  remains  in  his  sight.  That 
the  spirit  is  his  own  governing  love,  svas  also  made  evident  by 
this  circumstance:  that  every  spirit  eagerly  seizes,  and  appro 
priates  to  himself,  all  things  that  agree  with  his  love :  and  re« 
jects,  and  separates  from  himself,  all  things  that  do  not  so  agree, 
264 


OF    THE   STATE    OF   MAN   AFTER   DEATH.  479,  4S( 

Tlie  love  of  every  one  is  like  the  spongy  and  porous  wood  of  a 
tree,  which  imbibes  such  fluids  as  promote  its  vegetation,  and 
rejects  all  others.  It  is  also  like  animals  of  every  kind,  which 
know  their  proper  aliments,  and  seek  after  such  as  agree  with 
their  nature,  while  they  show  aversion  for  such  as  do  not.  For 
every  love  desires  to  be  nourished  by  its  own  aliments, — evil 
love  by  falsities,  and  good  love  by  truths.  It  has  sometimes 
been  given  me  to  observe,  that  certain  simple  good  spirits  wished 
to  instruct  evil  ones  in  truths  and  goods,  but  that  the  latter  fled 
far  away  from  the  proffered  instruction,  and  when  they  came  to 
their  proper  companions,  embraced  with  great  pleasure  such 
falsities  as  were  suitable  to  their  love.  I  have  also  had  opportu 
nities  given  me  for  observing,  that  when  good  spirits  were  con 
versing  among  themselves  respecting  truths,  other  good  spirits 
that  were  present  listened  with  desire  for  information ;  whereas 
some  evil  spirits  that  were  present  also,  paid  no  attention  what 
ever  to  the  conversation,  and  behaved  as  if  they  did  not  hear  it. 
There  appear,  in  the  world  of  spirits,  various  ways,  some  of 
which  lead  to  heaven,  and  some  to  hell,  each  conducting  to  some 
particular  society.  The  good  spirits  enter  no  other  ways  than 
those  which  lead  to  heaven,  and  to  the  society  in  which  the  good 
of  their  own  love  prevails  ;  nor  do  they  see  the  ways  which  tend 
in  any  other  direction :  whereas  evil  spirits  enter  no  other  ways 
than  those  which  lead  to  hell,  and  to  that  society  of  hell  in 
which  the  evil  of  their  own  love  prevails ;  nor  do  they  see  the 
ways  that  tend  in  any  other  direction ;  and  if  they  do,  they  still 
are  not  willing  to  walk  in  them.  Such  ways,  in  the  spiritual 
world,  are  real  appearances,  which  correspond  either  to  truths  or 
to  falsities ;  wherefore  this  is  the  signification  of  ways,  when 
mentioned  in  the  Word.(4)  By  these  experimental  evidences  are 
confirmed  the  truths  before  advanced  from  reason ;  that  every 
man,  after  death,  is  his  own  love,  and  his  own  will.  The 
will  is  mentioned,  because  the  actual  will  of  every  one  is  his 
love. 

480.  II.  That,  in  quality,  Man  remains  to  Eternity,  such  as  he 
is  with  respect  to  Ins  Will,  or  governing  Love.  This,  also,  has 
been  confirmed  to  me  by  much  experimental  evidence.  It  has 
been  granted  to  me  to  converse  with  some  who  lived  two 
thousand  years  ago,  whose  life  was  known  to  me,  because  de 
scribed  in  history :  and  it  was  ascertained,  that  they  are  still 
like  what  they  then  were,  and  are  exactly  of  the  character  as 
signed  to  them  in  the  description,  being  similar  with  respect  to 
their  love,  from  and  according  to  which  their  life  had  been 


(*)  That  a  way,  a  p_ath,  a  road,  a  street,  a  broad  street,  signify  truths  which  lead  to 
good ;  and  also,  falsities  which  lead  to  evil,  nn.  627,  2333,  10,422.  That  to  sweep  a 
way  denotes  to  prepare  for  the  reception  of  truths,  n.  3142.  That  to  make  a  way 
known,  when  concerning  the  Lord,  denotes  to  instruct  in  truths  which  lead  to  good, 
n.  10,566. 

265 


4:80,  4:81  OF    THE    WORLD   OF    SPIRITS,    AND 

framed.  There  were  others  with  whom  it  was  granted  me  to 
converse,  who  lived  seventeen  centuries  ago,  who  also  were 
known  to  me  from  history;  others  who  lived  four  centuries 
ago ;  others  who  lived  three ;  and  so  on  downwards  :  and  it  was 
discovered,  that  a  similar  affection  to  that  which  governed  them 
in  the  world,  reigned  in  them  still ;  there  being  no  other  differ 
ence,  than  that  their  delights  were  turned  into  such  things  as 
are  correspondent.  It  has  been  told  me  by  the  angels,  that  the 
life  of  the  governing  love  is  never  changed  with  any  one  to 
eternity ,  since  every  one  is  his  own  love  ;  on  which  account,  to 
change  it  in  a  spirit,  were  to  deprive  him  of  his  life,  or  to 
extinguish  him  altogether.  They  also  stated  what  is  the  cause 
of  this ;  which  is,  that  man,  after  death,  is  no  longer  capable  oi 
being  reformed  by  means  of  instruction,  as  he  is  in  the  world, 
because  the  ultimate  plane,  which  consists  ,jf  natural  knowl 
edges  and  affections,  is  then  quiescent,  and  is  incapable  of  being 
opened,  as  not  being  spiritual  (see  above,  n.  4:64:) ;  and  that  the 
interiors,  which  belong  to  the  internal  and  external  mind,  rest 
upon  that  plane,  like  a  house  upon  its  foundation ;  on  which 
account  it  is,  that  man  remains  to  eternity  such  as  the  life  of 
his  love  had  been  in  the  world.  The  angels  wonder  exceedingly 
that  man  should  not  be  aware,  that  every  one  is  such  in  quality 
as  his  governing  love  is  ;  and  that  many  should  believe,  that 
they  may  be  saved  by  immediate  mercy,  and  by  faith  alone,  ot 
whatever  character  they  may  have  been  as  to  life ;  also,  that 
they  are  not  aware  that  the  Divine  Mercy  operates  by  means, 
consisting  in  being  led  by  the  Lord,  both  in  the  world,  and 
afterwards  to  eternity ;  and  that  those  are  led  by  mercy  who  do 
not  live  in  evil.  They  also  are  surprised  that  men  should  not  be 
aware,  that  faith  is  the  affection  of  truth  proceeding  from  heav 
enly  love,  the  Author  of  which  is  the  Lord. 

481.  III.  That  the  Man  whose  Love  is  celestial  and  spiritual 
goes  to  Heaven  /  but  that  the  Man  whose  Love  is  corporeal  and 
worldly,  destitute  of  such  as  is  celestial  and  spiritual,  goes  to 
Hell.  Respecting  this,  I  was  enabled  to  arrive  at  certainty, 
from  all  whom  I  have  seen  taken  up  into  heaven,  on  the  one 
hand,  and  cast  into  hell,  on  the  other.  Those  who  were  taken 
up  into  heaven  were  in  the  enjoyment  of  a  life  grounded  in 
celestial  and  spiritual  love ;  whereas  those  who  were  cast  into 
hell  were  sunk  in  a  life  grounded  in  love  corporeal  and  worldly. 
Heavenly  love  consists  in  a  man's  loving  good,  sincerity,  and 
justice,  for  their  own  sakes,  and,  from  such  love,  in  doing  them  : 
whence  such  persons  are  in  the  enjoyment  of  the  life  of  good, 
sincerity,  and  justice,  which  is  the  heavenly  life.  Those  who 
love  those  principles  for  their  own  sakes,  and  who  practise  them, 
or  realize  them  in  their  life,  also  love  the  Lord  above  all  things, 
because  those  excellences  proceed  from  Him :  they  likewise 
love  their  neignbor,  because  those  excellences  are  the  neighbor 
266 


OF  THE  STATE   OF   MAN   AFTER  DEATH.  481 

whom  we  are  required  to  love.(5)  But  corporeal  love  consists 
in  a  man's  loving  good,  sincerity,  and  justice,  not  for  their  own 
Bakes,  but  out  of  regard  to  himself,  because  by  them  as  means, 
he  seeks  after  reputation,  rank,  and  gain.  Such  persons,  in 
good,  sincerity,  and  justice,  do  not  regard  the  Lord  and  their 
neighbor,  but  themselves  and  the  world,  and  feel  delight  in 
fraud ;  and  good,  sincerity,  and  justice,  when  practised  with 
fraudulent  motives,  are  evil,  insincerity,  and  injustice ;  which 
are  the  things  that  such  persons  love  in  the  former.  Since  his 
loves  are  what,  in  this  manner,  determine  the  quality  of  the  life 
of  every  one,  all,  as  soon  as  they  enter  the  spiritual  world  after 
death,  are  examined  as  to  what  quality  they  are  of,  and  are 
connected,  by  invisible  bonds,  with  those  who  are  grounded  in 
similar  love ;  those  who  are  grounded  in  heavenly  love  bei»ng  in 
this  manner  connected  with  the  inhabitants  of  heaven,  and 
those  who  are  immersed  in  corporeal  love  with  the  inhabitants 
of  hell.  After  having  completed  their  first  and  second  states, 
the  two  classes  are  separated,  so  as  neither  to  see  nor  know  each 
other  any  more :  for  every  one  becomes  his  own  love,  not  only 
as  to  his  interiors,  which  belong  to  the  mind,  but  also  as  to  his 
exteriors,  which  are  those  of  his  face,  body,  and  speech.  Thus 
every  one  becomes  the  image  of  his  own  love,  even  in  external 
appearance.  Those  who  are  forms  of  corporeal  love,  appear 
dull,  dusky,  black,  and  ugly :  whereas  those  who  are  forms  of 
heavenly  love,  appear  lively,  bright,  fair,  and 'beautiful :  for  the 
two  classes  are  utterly  unlike  each  other  in  their  minds  and 
thoughts.  Those  who  are  forms  of  heavenly  love,  are,  also, 
intelligent  and  wise :  whereas  those  who  are  forms  of  corporeal 
love,  are  stupid  and  like  idiots.  When  an  inspection  is  granted 
of  the  interiors  and  exteriors  of  the  thought  and  affection  of 
those  who  are  in  the  enjoyment  of  heavenly  love,  their  interiors 
appear  to  wear  the  resemblance  of  light,  and  those  of  some,  the 
resemblance  of  flaming  light ;  while  their  exteriors  exhibit  vari 
ous  beautiful  colors,  like  those  of  the  rainbow ;  whereas  the 
interiors  of  those  who  are  sunk  in  corporeal  love,  appear  like 

(B)  That  the  Lord,  in  the  supreme  sense,  is  our  neighbor,  because  He  ought  to  be 
loved  above  all  things ;  but  that  to  love  the  Lord  is  to  love  that  which  is  from  him, 
because  He  himself  is  in  every  thing  which  is  from  Himself;  thus,  it  is  to  love  what  is 
good  and  true,  nn.  2425,  3419,  6706,  6711,  6819,  6823,  8123.  That  to  love  what  is  good 
and  true,  which  is  from  Him,  is  to  live  according  to  those  principles,  and  that  this  is  to 
love  the  Lord,  nn.  10,143,  10,153,  10.310,  10,336,  10,578,  10,645.  That  every  man,  and 
society  ;  also,  a  man's  country  and  the  church  ;  and,  in  the  universal  sense,  the  king 
dom  of  the  Lord ;  are  our  neighbor ;  and  that  to  do  them  good  from  the  love  of  good, 
according  to  the  quality  of  their  state,  is  to  love  the  neighbor;  thus  their  good,  which 
is  to  be  consulted,  is  our  neighbor,  nn.  6818 — 6824,  8123.  That  moral  good,  also,  which 
is  sincerity,  and  civil  good,  which  is  justice,  are  our  neighbor;  and  that  to  act  sincerely 
and  justly  from  the  love  of  sincerity  and  justice  is  to  love  one's  neighbor,  nn.  2915, 
4730,  8120—8123.  Hence  that  charity  towards  the  neighbor  extends  itself  to  all  things* 
belonging  to  the  life  of  man,  and  that  to  do  what  is  good  and  just,  and  to  act  sincerely 
from  the  heart,  in  every  occupation,  and  in  all  our  dealings,  is  tr  love  one's  neighbor, 
nn.  2417,  8121,  8124.  That  the  doctrine  received  in  the  ancient  church  was  the  doe 
trine  of  charity,  atd  that  hence  they  had  wisdom,  nn.  2417,  2385,  3419,  3420,  4344. 
6628. 

267 


4:81,  482  OF   THE    WORLD   OF   SPIRITS,    AND 

something  black,  because  they  are  closed  ;  and  those  of  some 
have  a  dusky  fiery  appearance,  this  being  the  appearance  of 
the  interiors  of  those  who  interiorly  cherish  malignant  deceit ; 
whilst  their  exteriors  exhibit  frightful  colors,  melancholy  to  be 
hold.  It  is  to  be  borne  in  mind,  that  the  interiors  and  the  exte 
riors  belonging  both  to  the  internal  and  the  external  mind,  are, 
in  the  spiritual  world,  when  the  Lord  sees  good,  rendered  objects 
of  sight*  Those  who  are  immersed  in  corporeal  love,  see  noth 
ing  in  the  light  of  heaven,  that  light  being  to  them  thick  dark 
ness  :  whereas  the  light  of  hell,  which  is  like  that  proceeding 
from  ignited  charcoal,  is  to  them  like  clear  light.  In  the  light 
of  heaven,  also,  their  interior  sight  is  darkened,  to  such  an  ex 
treme,  that  they  become  insane ;  wherefore  they  flee  from  it,  and 
hide  themselves  in  dens  and  caverns,  of  a  depth  proportioned  to 
the  falsities  grounded  in  evil  that  possess  their  minds ;  whilst,  on 
the  contrary,  those  who  are  grounded  in  heavenly  love,  the  more 
interiorly  or  eminently  they  enter  into  the  light  of  heaven,  the 
more  clearly  do  they  see  all  things,  and  the  more  beautiful  do 
the  objects  appear  to  them ;  wThilst  they  apprehend  truths  more 
intelligently  and  wisely  in  the  same  proportion.  Those  who  are 
immersed  in  corporeal  love,  cannot  possibly  live  in  the  heat  of 
heaven,  the  heat  of  heaven  being  heavenly  love  ;  but  only  in  the 
heat  of  hell,  which  is  the  love  of  exercising  cruelty  upon  those 
who  do  not  favor  them.  Contempt  of  others,  enmity,  hatred, 
revenge,  are  the  delights  of  that  love ;  and  when  they  are  in  the 
exercise  of  these,  they  are  in  the  enjoyment  of  their  life ;  being 
utterly  ignorant  of  what  it  is  to  do  good  to  others  from  good 
itself,  and  for  the  sake  of  good  itself;  but  only  knowing  what  it 
is  to  do  good  from  evil,  and  for  the  sake  of  evil.  Neither  can 
those  who  are  sunk  in  corporeal  love  so  much  as  breathe  in 
heaven.  As  soon  as  any  evil  spirit  is  taken  thither,  he  pants  for 
breath,  like  a  person  in  the  agonies  -of  death.  On  the  other  hand, 
those  who  are  grounded  in  heavenly  love,  breathe  the  more  freely, 
and  live  more  fully,  in  proportion  as  they  are  more  interiorly  m 
heaven.  From  these  facts  it  may  be  evident,  that  celestial  and 
spiritual  love  constitutes  heaven  with  man,  because,  on  that  love, 
all  the  constituents  of  heaven  are  inscribed :  whereas  corporeal 
and  worldly  love,  destitute  of  such  as  is  celestial  and  spiritual, 
constitutes  hell  with  man,  because,  on  those  loves  are  inscribed 
all  the  constituents  of  hell.  It  manifestly  follows,  that  the  man 
whose  love  is  celestial  and  spiritual,  goes  to  heaven ;  but  that 
the  man  whose  love  is  corporeal  and  worldly,  destitute  of  such  as 
is  celestial  and  spiritual,  goes  to  hell. 

482.  IY.  That  Faith  does  not  remain  in  Man,  if  not  ground 
ed  in  heavenly  Love.  This  has  been  made  manifest^  to  me  by  so 
much  experimental  evidence,  that  if  I  were  to  recite  all  that  I 

*  See  abDve,  n.  466.— N. 

268 


OF   THE   STATE   OF   MAN   AFTEK  DEATH.  483,  4:84 

have  seen  and  heard  relating  to  this  subject,  it  would  fill  a  vol 
ume.  This  I  can  testify,  that  no  faith  whatever  exists,  nor  can 
any  be  imparted,  with  those  who  are  immersed  in  corporeal  and 
worldly  love  destitute  of  such  as  is  celestial  and  spiritual ;  and 
that  what  passes  for  such  is  a  mere  superficial  knowledge,  or 
persuasion,  that  the  faith  professed  is  truth,  because  it  serves  to 
promote  the  objects  of  their  love.  Many,  also,  of  those  who 
imagined  themselves  to  have  been  possessed  of  faith,  were  brought 
to  those  who  really  were  so ;  and  when  a  communication  with 
them  was  opened,  the  former  perceived  that  they  had  no  faith  at 
all.  They  also  confessed,  afterwards,  that  merely  believing  the 
truth,  and  the  Word,  does  not  constitute  faith,  but  loving  truth 
from  heavenly  love,  and  willing  and  doing  it  from  interior  affec 
tion.  It  was  also  shown,  that  their  persuasion,  which  they 
called  faith,  was  only  like  the  light  of  winter,  during  which  sea 
son,  there  being  no  heat  in  the  light,  all  the  objects  on  earth  lie 
torpid,  locked  up  in  frost,  and  buried  in  snow ;  on  which  account, 
no  sooner  is  the  light  of  their  persuasive  faith,  as  existing  with 
them,  stricken  by  the  rays  of  the  light  of  heaven,  than  it  is  not 
only  extinguished,  but  actually  becomes  like  thick  darkness,  in 
which  no  one  can  see  himself:  whilst  their  interiors  are  so  dark 
ened  at  the  same  time,  that  they  cannot  understand  any  thing 
whatever,  and  at  last  become  insane  with  falsities.  For  this 
reason,  all  the  truths  which  such  persons  had  been  acquainted 
with,  derived  from  the  Word  and  from  the  doctrine  of  the  church, 
and  had  called  the  truths  of  their  faith,  are  taken  away  from 
them,  and  they  are  imbued,  instead,  with  every  falsity  that 
agrees  with  the  evil  of  their  life ;  for  all  are  let  into  their  own 
loves,  and,  at  the  same  time,  into  the  falsities  that  agree  with 
those  loves.  After  this,  they  hate  truths,  hold  them  in  aversion, 
and  thus  reject  them,  because  truths  are  repugnant  to  the  falsi 
ties  of  evil  in  which  they  are  immersed.  This  I  am  able  to  tes 
tify,  from  all  the  experience  I  have  had  respecting  the  concerns 
of  heaven  and  of  hell,  that  all  those  who  have  made  profession 
of  faith  alone  as  their  doctrine,  and  have  been  immersed  in  evil 
as  to  life,  are  in  hell.  I  have  seen  them  cast  thither  to  the  num 
ber  of  many  thousands.  (On  which  subject,  see  the  treatise  On 
the  Last  Judgment,  and  the  Destruction  of  Babylon.) 

483.  Y.  That  what  remains  with  Man,  is  Love  in   act; 
consequently,  his  Life.     This  follows  as  a  conclusion  from  all 
the  experimental  evidence  that  has  now  been  adduced,  and  from 
the  truths  advanced  above  respecting  deeds  and  works.     Love 
in  act,  is  work  and  deed. 

484.  It  is  to  be  observed,  that  all  works  and  deeds  are  matters 
belonging  to  the  moral  and  civil  life,  and,  consequently,  that 
they  have  respect  to  sincerity  and  uprightness,  and  to  justice 
and  equity.     Sincerity  and  uprightness  are  virtues  belonging  to 
the  moral  life ;  and  justice  and  equity  are  virtues  belonging  to 

269 


4:85,  486  OF  THE   WOULD   OF   SPIRITS,   AND 

the  civil  life.  The  love  from  which  they  are  practised  is  either 
heavenly  or  infernal.  The  works  and  deeds  of  moral  and  civil 
life  are  heavenly,  if  they  are  performed  from  heavenly  love ;  for 
whatever  is  done  from  heavenly  love  is  done  from  the  Lord,  and 
whatever  is  done  from  the  Lord,  is  good.  Whereas  the  deeds 
and  works  of  moral  and  civil  life  are  infernal,  if  they  are  per 
formed  from  infernal  love ;  for  whatever  is  done  from  this  love, 
which  is  the  love  of  self  and  the  w  jrld,  is  done  from  man  himself 
and  whatever  is  done  from  man  himself,  is,  in  itself,  evil ;  for  man 
regarded  in  himself,  or  as  to  his  proprium^  is  nothing  but  evil^6) 


THAT  THE  DELIGHTS  OF  THE  LIFE  OF  EVERY  ONE  ARE  TURNED, 
AFTER  DEATH,  INTO  CORRESPONDENT  ONES. 

485.  That  the  governing  affection  or  dominant  love  remains 
with  every  one  to  eternity,  has  been  shown  in  the  preceding 
Section :  that  the  delights  of  that  affection  or  love  are  turned 
into  correspondent  ones,  is  to  be  shown  now.     By  being  turned 
into  correspondent  ones,  is  meant,  into  such  spiritual  delights  as 
correspond  to  the  natural  ones.     That  they  are  turned  into  spirit 
ual  delights,  may  evidently  appear  from  the  fact,  that  man,  so 
long  as  he  lives  in  his  terrestrial  body,  exists  in  the  natural  world ; 
but  after  he  has  left  that  body,  he  enters  the  spiritual  world,  and 
puts  on  a  spiritual  body.    (That  the  angels  exist  in  perfect  human 
Form,  as  do  men,  also,  after  death ;  and  that  the  bodies  with  which 
they  are  then  invested  are  spiritual  ones,  may  be  seen  above,  nn. 
73-^-77,  and  453 — 460.     And  for  what  is  meant  by  the  corre 
spondence  between  spiritual  things  and  such  as  are  natural,  see 
nn.  87—115.) 

486.  All   the   delights  which   man  enjoys  are  those  of  his 
governing  love:  for  man  feels  nothing  as  delightful  but  what 
he  loves ;  consequently,  what  he  feels  as  most  delightful  is  what 
he  loves  most  of  all.     Whether  you  say,  his  governing  love,  or, 
what  he  loves  most  of  all,  it  amounts  to  the  same  thing.     Those 
delights  are  various ;  in  general,  there  are  as  many  as  there  are 

(•)  That  the  proprium  of  man  consists  iu  loving  himself  in  preference  to  God,  and 
the  world  in  preference  to  heaven,  and  in  making  light  of  his  neighbor  in  comparison 
with  himself;  thus  that  it  consists  in  the  love  of  self  and  of  the  world,  nn.  694,731, 4317. 
That  it  is  this  proprium  into  which  man  is  born,  and  that  it  is  dense  evil,  nn.  210,  215, 
731,  874,  875,  876,  987, 1047,  2307,  2308,  3518,  3701,  3812,  8480,  8550, 10,283, 10,284, 10,286, 
10,782.  That  from  the  proprium  of  man  comcth  not  only  all  that  is  evil,  but  likewise 
all  that  is  false,  nn.  1047,  10,288,  10,284,  10,286.  That  the  evils,  which  come  from  the 
proprium  of  man,  are  contempt  of  others,  enmity,  hatred,  revenge,  cruelty,  deceit,  nn. 
6667,  7370,  7373,  7374,  9348,  10,038,  10,742.  That  so  far  as  the  proprium  of  man  bears 
rule,  the  good  of  love  and  the  truth  of  faith  are  either  rejected,  or  suffocated,  or  per 
verted,  nn.  2041,  7491,  7492,  7643,  8487,  10,455,  10,742.  That  the  proprium  of  man  ia 
hell  with  him,  nn.  694,  S480.  That  the  gr  d  which  man  does  from  the  proprium.,  ia 
uot  good,  but  is  in  itself  evil,  n.  8480. 

270 


LI  Rll  A  1M 


UNIVERSITY 

OF   THE    STATE   OF   MAN   AFIEK    DEATH.  . 


t 

governing  loves  ;  consequently,  there  are  as  many  delights  as 
there  are  men,  spirits,  and  angels  :  for  the  governing  love  of  one 
is  never  in  all  respects  similar  to  that  of  another.  It  is  owing  to 
this,  that  the  face  of  one  person  is  never  exactly  similar  to  that 
of  another  ;  for  the  face,  in  every  one,  is  the  image  of  his  mind, 
and,  in  the  spiritual  world,  is  the  image  of  his  governing  love, 
The  delights  of  every  one  in  particular  are  also  of  infinite  variety  ; 
nor  is  one  delight  of  any  individual,  ever  in  all  respects  similar 
to,  or  the  same  with,  another  ;  and  this  is  true,  both  in  regard  to 
those  delights  which  occur  in  succession  one  after  another,  and 
to  those  which  exist  together,  one  simultaneously  with  another. 
No  one  delight  that  is  the  same  as  another  can  ever  exist. 
Nevertheless,  these  delights  that  exist  specifically  with  every 
individual,  have  reference  to  the  one  love  belonging  to  him, 
which  is,  his  governing  love  ;  for  they  compose  it,  and,  conse 
quently,  make  one  with  it.  In  the  same  manner,  all  delights  in 
general  have  reference  to  one  universally  governing  love  ;  which, 
in  heaven,  .is  the  love  of  the  Lord;  and,  in  hell,  the  love  of 
self. 

487.  What,  and  of  what  nature,  are  the  spiritual  delights, 
into  which  the  natural  delights  of  every  one  are  turned  after 
death,  can  only  be  known  from  the  science  of  correspondences. 
This  teaches  in  general,  that  no  natural  thing  can  exist,  which 
has  not  its  corresponding  spiritual  one  :  and  it  also  teaches,  in 
particular,  what,  and  of  what  nature,  the  corresponding  thing  is. 
On  this  account,  a  person  skilled  in  that  science,  may  know,  and 
become  acquainted  with,  his  own  state  after  death,  provided  he 
is  acquainted  with  his  own  love,  and  knows  what  station  it  occu 
pies  in  that  universally  governing  love,  to  which  all  loves  have 
reference  ;  as  observed  just  now.  But  it  is  impossible  for  those 
who  are  immersed  in  the  love  of  self  to  be  acquainted  with  their 
governing  love  ;  because  they  love  whatever  is  their  own,  and 
call  their  evils  goods,  denominating,  at  the  same  time,  the  falsities 
which  favor  their  evils,  and  by  the  help  of  which  they  confirm 
them,  truths.  Nevertheless,  if  they  please,  they  may  learn  it 
from  others  who  are  wise;  for  such  persons  see  things  which 
they  themselves  do  not  see.  Those,  however,  refuse  to  be  taught, 
who  are  so  wholly  engrossed  by  the  love  of  self,  as  to  reject  all 
admonition  proffered  by  the  wise.  But  those  who  are  grounded 
in  heavenly  love,  accept  instruction,  and  on  being  brought  into 
the  evils  into  which  they  were  born,  see  them  to  be  such  by  the 
truths  which  they  have  learned  ;  for  these  make  evils  manifest. 
Every  one  may,  from  such  truth  as  originates  in  good,  see  evil 
and  its  falsity  ;  but  no  one  can,  from  evil,  see  good  and  truth  : 
the  reason  is,  because  falsities  grounded  in  evil  are  darkness, 
and  actually  correspond  to  darkness  ;  on  which  account,  those 
who  are  immersed  in  falsities  grounded  in  evil  are  like  blind 
men,  who  cannot  see  objects  placed  in  the  light  ;  and  they  ac- 

2U 


4:87,  488  OF   THE   WORLD    OF   SPIRITS,    AND 

tually  flee  from  such  objects,  as  owls  do.(*)  On  the  other  hand, 
truths  from  good  are  light,  and  actually  correspond  to  light  (see 
above,  nn.  126—134) :  on  which  account,  those  who  are  grounded 
in  truths  originating  in  good,  are  persons  who  see,  and  who  have 
their  eyes  open ;  and  they  distinguish  between  the  things  that 
belong  to  the  light,  and  those  that  belong  to  the  shade.  In 
regard  to  these  truths,  also,  it  has  been  granted  me  to  receive 
confirmation  by  experimental  evidence.  The  angels  in  heaven 
both  see  and  perceive  the  evils  and  falsities  which  sometimes 
rise  up  in  themselves ;  as  well  as  the  evils  and  falsities  in  which 
those  spirits  are  immersed,  who,  while  yet  in  the  world  of  spirits, 
are  connected  by  invisible  bonds  with  the  hells :  whereas  those 
spirits  themselves  are  unable  to  see  their  own  evils  and  falsities. 
What  the  good  of  heavenly  love  is,  what  conscience,  what  sin 
cerity  and  justice  (unless  as  practised  for  self-advantage),  what  it 
is  to  be  led  by  the  Lord ;  those  spirits  cannot  conceive :  they 
affirm  that  such  things  have  no  existence,  and  thus  that  they  are 
not  worth  attending  to.  These  statements  are  made  to  induce 
man  to  examine  himself,  and  learn  from  his  delights  what  his 
love  is,  and,  in  consequence,  so  far  as  he  understands  the  science 
of  correspondences,  what  will  be  the  state  of  his  life  after  death. 
488.  In  what  manner  the  delights  of  every  one's  life  are  turned 
after  death  into  correspondent  ones,  may  indeed  be  known  from 
the  science  of  correspondences ;  but  as  that  science  has  not  yet 
been  made  public,  I  will  throw  some  degree  of  light  on  the  sub 
ject  by  a  few  facts  of  experience.  All  who  are  immersed  in  evil, 
and  who  have  confirmed  themselves  in  falsities  against  the  truths 
of  the  church, — especially  those  who  have  rejected  the  Word — 
shun  the  light  of  heaven,  and  betake  themselves  to  places  under 
ground,  which,  viewed  at  their  apertures,  appear  very  dark,  and 
to  the  holes  of  rocks ;  and  there  conceal  themselves :  the  reason 
of  which  is,  because  they  have  loved  falsities,  and  have  hated 
truths ;  for  such  places  under  ground,  and  the  holes  of  rocks^2) 
correspond  to  falsities ;  as  does  darkness  likewise  ;*  whereas  light 
corresponds  to  truth.  It  is  agreeable  to  them  to  dwell  in  such 
places,  and  disagreeable  to  reside  in  the  open  fields.  The  like  is 
clone  by  those,  who  took  delight  in  laying  snares  clandestinely, 
and  in  secretly  contriving  deceitful  machinations.  These  also 
abide  in  those  underground  places,  and  enter  into  chambers  so 

(')  That  darkness,  in  the  Word,  from  correspondence  signifies  falsities,  and  thick 
iarkness,  the  falsities  of  evil,  nn.  1839,  1860,  7688,  7711.  That  the  light  of  heaven  is 
thick  darkness  to  the  evil,  nn.  1861,  6832,  8197.  That  the  inhabitants  of  the  hells  are 
said  to  be  in  darkness,  because  in  the  falsities  of  evil,  concerning  whom,  nn.  3340, 4418, 
4531.  That  the  blind,  in  the  Word,  signify  those  who  are  in  falsities,  and  are  not 
willing  to  be  instructed,  nn.  2388,  6990. 

(a)  That  a  hole  and  cleft  of  a  rock,  in  the  Word,  signifies  an  obscure  and  false  prin 
ciple  of  faith,  n.  10,582.  Because  a  rock  signifies  faith  from  the  Lord,  nn.  8581, 10,580 ; 
and  a  stone  the  truth  of  faith,  nn.  114,  643,  1298,  3720,  6426,  8609,  10,376. 

*  That  the  above  is  the  sense  intended,  is  obvious;  but,  in  the  Latin  original,  turn 
falsai,  tenebris,  is  erroneously  printed,  for  turn  tenebr(e>  fcdsis.  The  mistake  was  not 
corrected  in  either  of  the  former  translations. — N. 

272 


OF   THE   STATE   OF   MAN    AFTER   DEATH.  488,  489 

dark,  that  they  cannot  so  much  as  see  each  other;  in  the  corners 
of  which  they  whisper  into  one  another's  ears.  This  is  what  the 
delight  of  their  love  is  turned  into.  Those  who  have  studied  the 
sciences,  with  no  other  end  in  view  than  to  be  esteemed  men  of 
learning,  and  have  not  cultivated  their  rational  faculty  by  means 
of  them,  but  who  took  delight  in  storing  their  memory,  out  of  the 
Belf-conceit  which  possessed  them  on  account  of  such  attainments, 
love  sandy  places,  preferring  them  to  fields  and  gardens;  the 
reason  of  which  is,  that  sandy  places  correspond  to  such  studies. 
Those  who  have  possessed  an  acquaintance  with  the  doctrines  of 
their  own  and  other  churches,  without  having  applied  any  thing 
that  they  knew  to  life,  choose  for  their  residence  rocky  situations, 
and  dwell  among  heaps  of  stones ;  shunning  cultivated  regions, 
because  they  regard  such  places  with  aversion.  Those  who  have 
ascribed  every  thing  to  nature,  and  those  who  have  attributed  all 
to  their  own  prudence,  and  who,  by  various  artifices,  have  raised 
themselves  to  honors  and  have  gained  wealth,  devote  themselves, 
in  the  other-  life,  to  magical  arts,  which  are  abuses  of  Divine  Or 
der  ;  and  find,  in  these,  the  greatest  delight  of  their  life.  Those 
who  have  applied  divine  truths  to  promote  their  own  loves,  and 
thus  have  falsified  them,  love  urinous  substances  and  places, 
because  these  correspond  to  the  delights  of  such  love.(3)  Those 
who  have  been  sordid  misers,  dwell  in  cellars,  and  love  the  filth 
of  swine,  and  such  nidorous  exhalations  as  proceed  from  indi 
gested  substances  in  the  stomach.  Those  who  have  passed  their 
life  in  mere  pleasures,  have  lived  delicately,  and  have  indulged 
their  palate  and  appetite,  loving  such  enjoyments  as  the  chief 
good  of  life,  love,  in  the  other  life,  dunghills  and  privies,  which 
then  become  delightful  to  them  :  the  reason  of  which  is,  because 
such  pleasures  are  spiritual  filth.  They  shun  places  that  are 
clean,  and  free  from  filth,  because  these  are  disagreeable  to  them. 
Those  who  have  taken  delight  in  adulteries,  reside  in  brothels, 
all  the  objects  in  which  wear  the  aspect  of  mean  and  squalid 
wretchedness.  These  places  they  love,  and  shun  chaste  houses, 
on  coming  near  to  which  they  faint  away.  Nothing  is  more  de 
lightful  to  them  than  to  cause  breaches  of  the  marriage-union. 
Those  who  have  lusted  for  revenge,  and  who  have  thence  acquired 
a  savage  and  cruel  nature,  love  cadaverous  substances,  or  the 
places  where  they  exist;  and  they  also  dwell  in  hells  of  that 
description.  And  so  in  other  cases. 

489.  But  the  delights  of  the  life  of  those,  who,  in  the  world, 
have  lived  in  heavenly  love,  are  turned  into  corresponding  objects, 
such  as  are  seen  in  the  heavens,  which  derive  their  existence  from 
the  sun  of  heaven,  and  from  the  light  thence  proceeding.  That 
light  exhibits  to  view  such  objects,  as  inwardly  include  things 
divine.  The  objects  that  are  rendered  apparent  from  this  source, 
affect  the  interiors  which  belong  to  the  minds  of  the  angels,  and 

-  •  -      (*)  That  the  defilements  of  truth  correspond  to  urine,  n.  5390. 

18  273 


489 


OF  THE   WOULD   OF   SPIRITS,   AND 


the  exteriors  which  belong  to  their  bodies  at  the  same  time.  As 
the  Divine  Light,  which  is  the  Divine  Truth  proceeding  from  the 
Lord,  flows  into  their  minds,  which  are  opened  by  heavenly  love, 
it  also  exhibits,  in  externals,  such  objects  to  view,  as  correspond 
to  the  delights  of  their  love.  (That  the  objects  which  appear  to 
the  sight  in  heaven,  correspond  to  the  interiors  of  the  angels,  or 
to  those  whicli  belong  to  their  faith  and  love,  and  thence  to  their 
intelligence  and  wisdom,  has  been  shown  in  the  Section  which 
treats  of  Representatives  and  Appearances  in  Heaven,  nn.  170 — 
176 ;  and  in  that  on  the  Wisdom  of  the  Angels  of  Heaven,  nn. 
265 — 275.)  Since  we  have  entered  on  the  confirmation  of  thia 
matter  from  experimental  evidence,  to  illustrate  the  truths,  drawn 
from  the  causes  of  things,  previously  advanced  respecting  it,  I 
will  also  mention  some  facts  respecting  the  heavenly  delights, 
into  which  natural  delights,  as  existing  with  those  who,  in  the 
world,  live  in  heavenly  love,  are  turned.  Those  who  have  loved 
divine  truths,  and  the  Word,  from  interior  affection,  or  from  an 
affection  for  truth  itself,  in  the  other  world  dwell  in  the  light,  in 
elevated  situations,  which  appear  like  mountains,  where  they  are 
continually  surrounded  by  the  light  of  heaven :  they  do  not  know 
what  darkness  is,  such  as  prevails  at  night  in  the  world :  and  they 
also  live  in  the  temperature  of  spring.  When  they  look  around, 
they  behold  fields  and  crops  of  corn ;  together  with  vineyards. 
In  their  houses,  all  the  objects  shine  as  if  set  with  precious  stones. 
To  look  through  the  windows  is  like  looking  through  pure  pieces 
of  crystal.  These  are  the  delightful  things  presented  to  their  sight : 
but  these  same  things  are  interiorly  delightful,  in  consequence  of 
their  correspondence  with  heavenly  divine  things ;  for  the  truths 
derived  from  the  Word,  which  they  have  loved,  correspond  to 
crops  of  corn,  vineyards,  precious  stones,  windows,  and  crystals.(4) 
Those  who  have  immediately  applied  the  doctrinal  truths  of  the 
church,  drawn  from  the  Word,  to  life,  dwell  in  the  inmost  heaven, 
where  they  are  in  the  enjoyment,  beyond  others,  of  the  delight  of 
wisdom.  These,  in  all  the  objects  around  them,  behold  things 
divine:  they  do,  indeed,  see  the  objects,  but  the  divine  things 
corresponding  to  them  flow  immediately  into  their  minds,  filling 
them  with  a  beatitude  which  runs  through  all  their  sensations. 
From  this  cause,  all  the  objects  before  their  eyes,  as  it  were 
laugh,  sport,  and  are  alive.  (Respecting  these,  see  above,  n. 
270.)  Those  who  have  loved  the  sciences,  and  who,  by  means 
of  them,  have  cultivated  their  rational  faculty,  whence  they  have 
procured  for  themselves  intelligence,  and  who,  at  the  same  time, 
have  acknowledged  the  Divine  Being,  find  the  pleasure  that  they 

(«)  That  a  crop  of  corn,  in  the  Word,  signifies  a  state  of  reception  and  of  increase  of 
truth  derived  from  good,  n.  9294.  That  a  standing  crop  signifies  truth  in  conception, 
n.  9146.  That  vineyards  signify  the  spiritual  church,  and  the  truths  of  that  church, 
nn.  1069,  9139.  That  precious  stones  signify  the  truths  of  heaven  and  the  churc* 
transparent  from  good,  nn.  114,  9863,  9865,  9868,  9873,  ^905.  That  a  window  signifies 
the  intellectual  principle,  which  belongs  to  the  internal  sight,  nn.  655,  658,  8391. 

274 


OF   THE   STATE   OF   MAN    AFTER   DEATH.  489 

took  in  sciences,  and  their  rational  delight,  turned,  in  the  other 
life,  into  a  spiritual  delight,  which  is  that  of  the  knowledges  of 
good  and  truth.  They  dwell  in  gardens,  in  which  appear  flower 
beds  and  lawns  divided  into  beautiful  compartments,  and  sur 
rounded  by  rows  of  trees  forming  piazzas  and  walks.  The  trees 
and  flowers  are  varied  every  day.  The  view  of  the  whole  imparts 
delight  to  their  minds  in  general,  which  the  varieties  in  partic 
ular  continually  renew :  and  as  the  objects  correspond  to  things 
divine,  and  those  who  behold  them  are  grounded  in  the  science 
of  correspondences,  they  are  perpetually  replenished  with  new 
knowledges,  by  which  is  perfected  their  spiritual-rational  faculty. 
They  experience  these  delights,  because  gardens,  flowers,  lawns, 
and  trees,  correspond  to  sciences  and  knowledges,  and  to  the 
intelligence  thence  procured.(5)  Those  who  have  ascribed  every 
thing  to  the  Divine  Being,  and  have  regarded  nature  as  being 
respectively  dead,  merely  subserving  spiritual  ends,  and  who 
have  confirmed  themselves  in  that  belief,  dwell  in  heavenly  light ; 
and  all  the  objects  which  appear  before  their  eyes,  derive,  from 
that  light,  the  property  of  being  transparent.  In  that  trans 
parency,  they  behold  innumerable  variegations  of  light,  which 
their  internal  sight,  in  a  manner,  immediately  imbibes :  and  they 
derive  from  them  perceptions  of  interior  delight.  The  objects 
which  appear  in  their  houses,  are  as  if  made  of  diamonds,  in 
which  similar  variegations  of  light  are  displayed.  It  has  been 
told  me,  that  the  walls  of  their  houses  are  as  if  built  with  crystal, 
consequently,  are  transparent  also,  and  that  there  appear  in  them 
floating  forms  representative  of  heavenly  things  ;  which  likewise 
are  attended  with  similar  variety.  The  reason  of  all  this  is, 
because  such  transparency  corresponds  to  an  understanding  en 
lightened  by  the  Lord,  the  shades  being  removed  which  result 
from  faith  of  a  natural  kind  and  from  the  love  of  natural  things. 
Such  are  the  things,  with  an  infinity  of  others,  respecting  which 
it  has  been  said,  by  those  who  had  been  in  heaven,  that  they 
had  seen  things  that  eye  never  saw ;  and,  from  a  perception 
communicated  to  them  of  the  divine  things  that  flow  forth  from 
the  former,  that  they  had  heard  things  that  ear  never  heard. 
Those  who  have  not  acted  in  a  clandestine  manner,  but  have 
been  willing  that  all  their  thoughts  should  be  open,  so  far  as  the 
forms  of  life  in  civil  society  would  permit,  appear,  in  heaven, 
because  they  had  thought  nothing  but  what  was  sincere  and  just 
from  a  Divine  Source,  with  countenances  that  shine  with  light, 
and  in  consequence  of  that  light,  all  their  affections  and  thoughts 
appear  in  their  countenances,  as  in  their  proper  form ;  and  their 
speech  and  actions  are,  in  a  manner,  the  effigies  of  their  affections. 

(')  That  a  garden,  a  grove,  and  paradise,  signify  intelligence,  nn.  100,  108,  3220. 
That  therefore  the  ancients  celebrated  holy  worship  in  groves,  nn.  2722,  4552.  That 
Sowers  and  flower-beds  signify  scientific  truths  and  knowledges,  n.  9553.  That  herbs, 
grasses,  and  grass-plots  signify  scientific  truths,  n.  7571.  That  fees  signify  perceptions 
and  knowledges,  nn.  103,  2163,  2632,  2722,  2972,  7692. 

275 


±90,  491 

These  are,  in  consequence,  loved  more  than  others.  When  they 
speak,  their  face  is  somewhat  obscured ;  but  when  they  have 
ended,  the  same  things  as  they  spoke  appear  all  together  in  their 
fuce,  fully  presented  to  view.  All  the  objects,  likewise,  which 
exist  around  them,  since  they  correspond  to  their  interiors,  have 
such  an  appearance,  that  it  is  clearly  perceived  by  others  what 
they  represent  and  signify.  Such  spirits  as  have  taken  delight 
in  acting  clandestinely,  on  seeing  these  ingenuous  ones  at  a 
distance,  shun  their  presence,  and  appear  to  themselves  to  glide 
away  from  them,  like  serpents.  Those  who  have  accounted  adul 
teries  as  horribly  wicked,  and  have  lived  in  the  chaste  love  of 
marriage,  are,  more  than  others,  in  the  order  and  form  of  heaven, 
and  thence  possess  consummate  beauty,  and  remain  perpetually 
in  the  flower  of  their  age.  The  delights  of  their  love  are  ineffable, 
and  go  on  increasing  to  eternity.  For  all  the  delights  and  joys 
of  heaven  flow  into  that  love,  because  it  descends  from  the  con 
junction  of  the  Lord  with  heaven  and  the  church,  and,  in  general, 
from  the  conjunction  of  good  and  truth ;  which  conjunction  con 
stitutes  heaven  itself,  both  as  existing  in  the  grand  whole,  and 
with  every  angel  in  particular.  (See  above,  nn.  366 — 386.) 
Their  external  delights  are  such  as  cannot  be  described  in  the 
words  of  any  human  language.  But  the  facts  that  have  now 
been  related  respecting  the  correspondences  of  delights,  as  exist 
ing  with  those  who  are  grounded  in  heavenly  love,  are,  respec 
tively,  but  few. 

490.  From  these  statements  may  be  known,  that  the  delights 
of  all  are  turned,  after  death,  into  correspondent  ones,  the  love 
itself  remaining,  nevertheless,  to  eternity ;  such  as  conjugial  love, 
the  love  of  justice,  of  sincerity,  of  good,  and  of  truth,  the  love  of 
sciences  and  knowledges,  the  love  of  intelligence  and  wisdom, 
and  the  rest.  Delights  are  the  results  which  flow  from  the  love, 
like  streams  from  their  fountain.  These,  also,  are  permanent : 
but  they  are  elevated  to  a  superior  degree,  when,  from  natural 
ones,  they  pass  into  such  as  are  spiritual. 


OF  THE  FIRST   STATE  OF  MAN  AFTER  DEATH. 

491.  There  are  three  states  which  man  undergoes  after  deatn, 
before  he  passes  either  into  heaven  or  into  hell.  The  first  state 
is  one  in  which  he  is  yet  in  his  exteriors :  the  second  state 
is  that  in  which  he  is  in  his  interiors  :  and  the  third  state  is  that 
of  his  preparation.  These  states  are  undergone  by  him  in  the 
world  of  spirits.  There  are  some,  however,  who  do  not  pass 
through  these  states,  but  who,  immediately  after  death,  are  at 
once  either  carried  up  into  heaven  or  cast  down  into  hell.  Those 
who  are  immediately  carried  up  into  heaven,  are  such  as  have 
276 


OF   THE    STATE    OF    MAN    AFTEE   DFATH.  492 494 

been  regenerated,  and  so  prepared  for  heaven,  in  the  world. 
Those  who  have  been  so  regenerated  and  prepared,  as  to  have 
nothing  to  do  but  to  cast  off  the  mere  defilements  of  nature  with 
the  body,  are  carried  by  angels  into  heaven  at  once :  I  have  seen 
some  translated  in  this  manner  directly  after  the  hour  of  death. 
But  those  who,  interiorly,  have  been  ill-intentioned,  though  exte 
riorly,  in  appearance,  good,  thus,  who  have  filled  their  malignity 
with  deceit,  and  have  employed  goodness  as  a  means  of  decep 
tion,  are  immediately  cast  into  hell.  I  have  seen  some  of  this 
character  cast  into  hell  immediately  after  death :  one,  who  was 
a  most  deceitful  person,  went  with  his  head  downwards  and  his 
feet  upwards ;  and  others  in  different  ways.  There  also  are 
some,  who,  immediately  after  death,  are  banished  into  caverns, 
and  are  thus  separated  from  those  who  tarry  in  the  world  of 
spirits :  they  are  afterwards  taken  out  of  those  caverns,  and  are 
again  sent  into  them,  alternately :  they  consist  of  such  persons 
as,  under  a  cover  of  civility,  had  dealt  maliciously  with  their 
neighbor.  But  both  these  and  the  former  are  but  few,  in  respect 
to  those  who  are  detained  in  the  world  of  spirits,  and  who  are 
there  prepared,  according  to  Divine  Order,  for  heaven,  or  for 
hell. 

492.  With  respect  to  the  first  state,  which  is  a  state  in  which 
the  party  is  still  in  his  exteriors  :  it  is  that  into  which  man  comes 
immediately  after  death.     Every  man  possesses,  as  to  his  spirit, 
both  exteriors  and  interiors.    The  exteriors  of  his  spirit  are  those, 
by  means  of  which  he  adapts  his  body,  while  in  the  world,  es 
pecially  his  face,  his  speech,  and   his   behavior,  for  living  in 
society  with  others.     But  the  interiors  of  his  spirit  are  those 
which  are  proper  to  his  will,  and  to  his  thought  thence  proceed 
ing  :  which  seldom  are  suffered  to  appear  in  his  face,  his  speech, 
and  his  behavior.     For  man  is  accustomed,  from  his  infancy, 
to  put  on  the  appearance  of  friendship,  benevolence,  and  sincerity, 
and  to  conceal  the  thoughts  of  his  proper  will ;  whence  he  ac 
quires  the  habits  of  moral  and  civil  life  in  his  externals,  what 
ever  may  be  his  character  in  his  internals.     In  consequence  of 
this  habit,  a  man  scarcely  has  any  acquaintance  with  his  own 
interiors,  and  does  not  reflect  upon  them. 

493.  The  first  state  of  a  man  after  death  is  similar  to  what  it 
had  been  in  the  world ;  because  he  is  then  still  in  his  externals. 
His  countenance  is  similar,  his  speech  is  similar,  and  his  dispo 
sition  is  similar ;    with,  consequently,  his  moral  and  civil  life. 
In  consequence  of  this,  he  is  not  aware  but  that  he  is  still  in  the 
world,  if  he  does  not  advert  to  the  things  which  occur  to  him, 
and  to  what  was  told  him  by  the  angels  when  he  was  first  resus 
citated  ;  who  then  informed  him  that  he  was  now  a  spirit.     (See 
n.  450.)     Thus  the  one  life  passes  into  tho.  other ;  and  death  is 
only  the  actual  transit. 

494.  Since  the  spirit  of  a  man  who  has  recently  entered  the 

277 


494,  495  OF   THE    WORLD   OF    SPIRITS,    AND 

other  life  after  the  conclusion  of  his  life  in  the  world,  is  of  this 
description,  it  follows  that  he  is  then  recognized  by  his  friends, 
and  by  all  whom  he  knew  when  they  and  he  were  in  the  world : 
for  other  spirits  recognize  him,  not  only  by  his  countenance  and 
speech,  but  also  by  the  sphere  of  his  life,  on  coming  near  him. 
Whenever,  in  the  other  life,  any  one  thinks  of  another,  he  also, 
in  thought,  -sets  his  countenance  before  him,  with  many  of  the 
circumstances  of  his  life  ;  and  when  he  does  this,  the  person  he 
is  thinking  of  appears  present  before  him,  as  if  he  had  been  sent 
for,  and  called.  This  phenomenon  occurs  in  the  spiritual  world, 
because  there  exists  in  that  world,  a  communication  of  thoughts, 
and  there  are  no  spaces  there,  such  as  those  in  the  natural 
world.  (See  above,  nn.  191 — 199.)  It  is  owing  to  this,  that  all, 
on  their  first  entering  the  other  life,  are  recognized  by  their 
friends,  relations,  and  all  to  whom  they  were  in  any  way  known, 
and  that  they  enter  into  conversation,  and  afterwards  are  con 
nected  together  in  society,  according  to  the  intimacy  of  their 
friendship  or  acquaintance  in  the  world.  I  have  frequently 
heard  those  who  came  from  the  world  rejoice  on  seeing  their 
friends  again ;  whilst  these  rejoiced,  on  their  part,  that  their 
friends  had  come  to  them.  This  is  a  common  occurrence ;  that 
one  married  partner  meets  the  other ;  when  they  congratulate 
each  other  on  the  occasion.  They  also  remain  together,  for  a 
longer  or  shorter  time,  according  to  the  delight  that  had  attended 
their  dwelling  together  in  the  world ;  but  nevertheless,  if  the 
bond  of  their  connection  had  not  been  love  truly  conjugial, 
which  consists  in  the  conjunction  of  minds  under  the  influence 
of  heavenly  love,  after  remaining  together  for  some  time  they 
are  separated.  But  if  the  minds  of  the  two  parties  had  been 
mutually  discordant,  and  interiorly  felt  aversion  for  each  other, 
they  break  out  into  open  enmity,  and  sometimes  actually  fight : 
notwithstanding  which,  they  are  not  separated,  before  they  enter 
on  the  second  state,  to  be  treated  of  in  the  next  Section. 

495.  As  the  life  of  recently  separated  spirits  is  not  unlike  their 
life  in  the  natural  world,  and  they  have  brought  with  them  no 
knowledge  respecting  what  their  state  of  life  would  be  after 
death,  nor  respecting  heaven  and  hell,  except  what  they  had 
learned  from  the  literal  sense  of  the  Word,  and  from  sermons 
founded  on  that  sense ;  the  consequence  is,  that,  after  wonder 
ing  at  finding  themselves  in  a  body,  and  in  the  enjoyment  of  all 
the  senses  that,  they  had  in  the  world,  and  at  beholding  similar 
objects,  they  are  seized  with  a  desire  to  know  what  is  the  nature 
of  heaven,  'and  what  the  nature  of  hell,  and  where  they  are  sit 
uated.  They  are  therefore  instructed,  by  friends,  respecting  the 
state  of  eternal  life :  they  are  also  conducted  about  to  various 
places,  and  to  various  companies :  some  are  taken  into  cities, 
and  into  gardens  and  paradises,  usually,  to  magnificent  scenes : 
because  such  things  are  pleasing  to  their  externals,  in  which  they 
278 


OF   THE   STATE   OF   MAN   AFTER   DEATH.  496,  4:97 

at  present  are.  They  are  also,  by  turns,  led  to  remember  the 
thoughts  which  they  entertained,  in  the  life  of  the  body,  respect 
ing  the  state  of  their  soul  after  death,  respecting  heaven,  and 
respecting  hell,  till  they  feel  indignant  that  they  should  have 
been  in  such  complete  ignorance  on  these  subjects,  and  that  such 
ignorance  should  exist  respecting  them  in  the  church.  Almost 
all  are  anxious  to  know  whether  they  shall  go  to  heaven :  and 
most  believe  that  they  shall,  because,  when  in  the  world,  they 
had  led  a  moral  and  civil  life ;  not  reflecting,  that  both  the  bad 
and  the  good  lead  a  similar  life  in  externals,  each  doing  good  to 
others  in  a  similar  manner,  going  to  church,  listening  to  sermons, 
and  uttering  prayers ;  and  not  being  at  all  aware,  that  external 
actions,  and  the  externals  of  worship,  avail  nothing,  but  only  the 
internal  principles  from  which  the  external  performances  pro 
ceed.  Out  of  some  thousands,  scarcely  one  is  to  be  found  who 
knows  what  internal  things  are,  and  that  it  is  in  these  that  man 
possesses  heaven  and  the  church ;  still  less,  that  external  actions 
are  such  in  quality,  as  are  the  intentions  and  thoughts,  inclusive 
of  the  love  and  faith,  from  which  they  proceed :  and  when  they 
are  instructed  on  these  subjects,  they  do  not  comprehend  how 
thinking  and  willing  can  be  of  any  consequence,  but  regard  as 
every  thing,  the  speaking  and  doing.  Of  this  description  are 
most  of  those,  who  at  this  day  enter  the  other  life  from  the 
Christian  world. 

496.  They  are  examined,  however,  by  good  spirits,  as  to  their 
quality ;  which  is  done  in  various  ways ;  since,  in  this  first  state, 
the  bad  utter  truths,  and  do  good  deeds,  as  well  as  the  good. 
This  they  do  from  the  cause  explained  above ;    which  is,  that 
they  have  equally  led  a  moral  life  in  external  form,  because  they 
had  lived  under  regular  governments,  and  had  been  subject  to 
the  laws  there  established ;    and  because,  by  such  a  course  of 
life,  they  had  sought  after  the  reputation  of  justice  and  sincerity, 
and  to  conciliate  the  favor  of  others,  and  had  thus  been  raised  to 
honor,  and  had  gained  wealth.     Evil  spirits,  however,  are  dis 
tinguished  from  good  ones  by  this  circumstance  especially ;  that 
they  eagerly  attend  to  what  is  said  on  external  subjects,  and  but 
little  to  what  is  said  on  internal  ones,  which  are  the  truths  and 
goods  of  heaven  and  the  church.     They  hear,  indeed,  what  is 
addressed  to  them  on  these  subjects,  but  not  with  attention  and 
joy.     They  are  also  distinguished  by  this ;  that  they  frequently 
turn  themselves  towards  certain  quarters,  and,  when  left  to  them 
selves,  walk  in  the  ways  which  tend  in  those  directions.     By 
their  turning  towards  certain  quarters,  and  walking  in  certain 
Mrays,  is  known  the  nature  of  the  love  which  leads  them. 

497.  All  the  spirits  who  arrive  from  the  world,  are,  indeed, 
attached,  by  invisible  bonds,  to  some  specific  society  in  heaven, 
or  to  some  specific  society  in  hell.     This  attachment,  however, 
only  affects  their  interiors ;  and  no  one's  interiors  are  open  so 

279 


4:98,  499  OF   THE   WOULD   OF   SPIRITS,   AND 

long  as  he  is  in  his  exteriors,  these  covering  and  hiding  them, 
especially  with,  such  as  are  the  subjects  of  interior  evil.  After 
wards,  however,  when  they  come  into  the  second  state,  the  inte 
riors  manifestly  appear ;  for  their  interiors  are  then  laid  open, 
and  their  exteriors  are  laid  asleep. 

498.  This  first  state  of  man  after  death  lasts,  with  some,  for 
some  days,  with  others,  for  some  months,  and  with  others,  for  a 
year ;  but  it  seldom  continues  for  more  than  a  year  with  any 
one:  the  duration  is  longer  or  shorter,  in  each  instance,  accord 
ing  to  the  agreement  or  disagreement  of  the  party's  interiors 
with  his  exteriors.  For,  with  every  one,  the  exteriors  and  the 
interiors  must  act  as  one,  and  must  correspond  to  each  other. 
It  is  not  allowable  for  any  one,  in  the  spiritual  world,  to  think 
and  will  in  one  way,  and  to  speak  and  act  in  another.  Every 
one  must  there  be  the  express  image  of  his  own  affection,  or  of 
his  own  love ;  consequently,  such  as  he  is  in  his  interiors,  such 
must  he  be  in  his  exteriors  also :  wherefore  the  exteriors  of  a 
spirit  are  first  stripped  off,  and  reduced  to  such  order  as  to  serve 
as  a  corresponding  plane  to  his  interiors. 


OF  THE  SECOND   STATE  OF  MAN  AFTER  DEATH. 

499.  The  second  state  of  man  after  death  is  called  the  state  of 
his  interiors,  because  he  is  then  let  into  the  interiors  which  be 
long  to  his  mind,  or  to  his  will  and  thought,  and  his  exteriors, 
in  which  he  was  in  his  first  state,  are  laid  asleep.  Any  person 
who  pays  attention  to  the  life  of  man,  and  to  his  conversation 
and  actions,  may  be  aware,  that  every  one  possesses  exteriors 
and  interiors,  or  exterior  and  interior  thoughts  and  intentions. 
He  may  be  aware  of  this  from  these  circumstances  :  every  one 
who  lives  in  civil  society,  thinks  of  others  according  to  what  he 
has  heard  and  understood  respecting  them  either  from  report 
or  conversation ;  still  "he  does  not  speak  with  them  according  to 
his  thoughts,  but  treats  them  with  civility ;  though  they  may  be 
bad  characters.  That  this  is  practised,  is  especially  obvious  from 
the  case  of  pretenders  and  flatterers,  who  speak  and  act  quite 
differently  from  what  they  think  and  will ;  and  from  that  c* 
hypocrites,  who  talk  about  God,  about  heaven,  about  the  salva 
tion  of  souls,  about  the  truths  of  the  church,  about  the  good  of 
their  country,  and  about  their  neighbor,  as  if  they  spoke  under 
the  influence  of  faith  and  love ;  although,  in  their  heart,  they 
believe  nothing  of  what  they  say,  and  love  none  but  themselves. 
From  these  facts  it  may  be  evident,  that  there  exist  two  classes 
of  thought,  the  one  exterior  and  the  other  interior,  and  that  peo 
ple  .  speak  from  their  exterior  thought,  while,  in  their  interior, 
their  sentfments  are  different;  and  that  those  two  classes  of 
280 


OF   THE   STATE   OF   MAN   AFTER   DEATH.  500,  501 

'  ought  are  separate  from  one  another  ;  for  special  care  is  taken 
t  at  the  interior  should  not  flow  into  the  exterior,  and  in  any 
\\  iy  appear.  Man  is  so  formed  by  creation,  as  that  his  interior 
thought  should  act  as  one  with  his  exterior  by  correspondence; 
aiv  I  it  actually  does  so  in  those  who  are  grounded  in  good ;  for 
they  think  nothing  but  what  is  good,  and  they  speak  accordingly. 
But  with  those  who  are  immersed  in  evil,  the  interior  thought 
doeiw  not  form  a  one  with  the  exterior ;  for  they  think  what  is 
evil?  and  say  what  is  good.  With  these,  there  is  an  inversion  ot 
ordex ;  for  good,  as  existing  with  them,  is  without,  and  evil  is 
withw  ;  on  which  account,  evil  rules  over  good,  and  subjects  the 
latter  to  itself  like  a  slave,  that  it  may  serve  it  as  an  instrument 
for  obtaining  its  ends,  which  are  such  as  are  regarded  by  their 
love.  Such  an  end  being  contained  within  the  good  that  they 
say  and  do,  it  is  evident,  that,  in  them,  good  is  not  good,  but  is 
infected  with  evil,  how  much  soever,  in  its  external  form,  it 
rnay  appear  as  good  before  those  who  are  not  acquainted  with 
the  interiors  of  the  doers  of  it.  "Not  so  with  those  who  are 
grounded  in  good.  With  these,  there  is  no  inversion  of  order 
but,  from  their  interior  thought,  good  flows  into  their  exte 
rior,  and  Jms  into  their  speech  and  their  actions.  This  is  the 
order  into  which  man  was  created :  for  when  men  are  in  this 
order,  theii'  interiors  are  in  heaven,  and  in  the  light  which  there 
shines ;  and  as  the  light  of  heaven  is  the  Divine  Truth  proceed 
ing  from  the  Lord,  it  is,  consequently,  the  Lord  in  heaven  (see 
nn.  126 — 14v);  whence  those  who  dwell  in  it  are  led  by  the 
Lord.  Thesb  truths  are  advanced,  that  it  may  be  known  that 
every  man  hat$  interior  thought  and  exterior  thought,  and  that 
these  are  distinct  from  each  other.  When  thought  is  mentioned, 
the  will  also  .\s  meant,  thought  being  derived  from  will ;  foi 
without  will,  it  is  impossible  to  think.  From  these  observations 
it  is  evident,  what  is  the  state  of  the  exteriors,  and  what  the  state 
of  the  interiors,  uelonging  to  man. 

500.  When  mention  is  made  of  the  will  and  the  thought,  by 
the  will  is  also  meant  affection  and  love,  with  all  the  enjoyment 
and  pleasure  which  are  connected  with  them ;  because  affection 
and  love  have  reierence  to  the  will  as  their  subject,  since  what 
a  man  wills,  he  also  loves,  and  feels  delightful  and  pleasurable ; 
and,  conversely,  wl^at  a  man  loves,  and  feels  delightful  and 
pleasurable,  he  also  wills.     But  by  the  thought  is  then  meant, 
also,  every  thing  by  which  he  confirms  his  affection  or  love :  for 
thought  is  nothing  but  the  form  of  the  will,  and  is  provided  in 
order  that  what  a  man  wills  may  appear  in  the  light.    This  form 
is  produced  by  various  rational  analyses,  which  derive  their  ori 
gin  from  the  spiritual  world,  and  properly  belong  to  man's  spirit. 

501.  It  is  to  be  observed,  that  man  is  entirely  such  in  quality 
as  he  is  with  respect  to  his  interiors,  and  not  such  as  he  is  with 
respect  to  his  exteriors  separately  from  the  former.     The  reason 

281 


502 504:  OF   T~IE    WORLD   Ol    SPIRITS,    AND 

of  this  is,  because  the  interiors  belong  to  his  spirit,  and  the  life 
of  man  is  the  life  of  his  spirit,  it  being  thence  that  the  body  lives  ; 
on  which  account,  also,  such  as  man  is,  in  quality,  as  to  liis  inte 
riors,  such  he  remains  to  eternity.  But  the  exteriors,  since  they 
appertain  also  to  the  body,  are  separated  from  him  after  death, 
and  those  things  derived  from  them  which  adhere  to  the  spirit, 
are  laid  asleep,  and  only  serve  as  a  plane  for  the  interiors ;  as 
was  shown  above,  when  treating  of  the  memory  of  man  that 
remains  after  death.  Hence  it  is  evident,  what  things  are  a 
man's  own,  or  properly  belong  to  him,  and  what  things  are  not 
his  own,  or  do  not  properly  belong  to  him.  With  the  evil,  all 
such  things  as  belong  to  their  exterior  thought,  from  which  they 
speak,  and  to  their  exterior  will,  from  which  they  act,  are  not 
their  own,  or  do  not  properly  belong  to  them ;  but  only  such  as 
belong  to  their  interior  thought  and  will. 

502.  After  the  completion  of  the  first  state,  treated  of  in  the 
preceding  Section,  which  is  that  of  the  exteriors,  the  man,  now  a 
spirit,  is  let  into  the  state  of  his  interiors,  or  into  the  state  of  his 
interior  will  and  of  the  thought  thence  proceeding,  in  which  he 
had  been  in  the  world,  when,  being  left  to  himself,  he  thought 
freely  and  without  restraint.     He  lapses  into  this  state  uncon 
sciously  ;  much  as  he  does  in  the  world,  when  he  draws  in  the 
thought   next  to  his   speech,  or  that  from  which   speech  pro 
ceeds,  towards  his  interior  thought,  and  abides  in  the  latter. 
When  therefore  the  man,  now  a  spirit,  is  in  this  state,  he  is  at 
home  in  himself,  and  is  in  his  very  life  :  for  to  think  freely  from 
the  affection  properly  belonging  to  him,  is  the  very  life  of  man, 
and  is  the  man  himself. 

503.  A  spirit,  in  this  state,  thinks  from  his  actual  will,  conse 
quently  from  his  actual  affection,  or  from  his  actual  love ;  and 
then  his  thought  forms  a  one  with  his  will,  so  completely,  that  he 
scarcely  appears  to  be  thinking,  but  only  willing.     It  is  nearly 
the  same  when  he  speaks ;  but  there  is  this  difference,  that  he 
speaks  with  a  degree  of  fear  lest  the  thoughts  of  his  will  should 
go  forth  naked :  for  this  reserve  has  become  a  habit  of  his  will, 
acquired  by  living  in  civil  society  in  the  world. 

504.  All  men  whatsoever  are  let  into  this  state  after  death, 
because  it  is  the  proper  state  of  their  spirit.     The  former  state 
is  such  as  that  of  the  man  was,  as  to  his  spirit,  when  he  was  in 
company;  and  his  state,  then,  is  not  properly  his  own.    That 
this  state,  or  the  state  of  his  exteriors,  in  which  man  first  exists 
after  death,  and  which  was  treated  of  in  the  preceding  Section, 
is  not  properly  his  own,  may  evidently  appear  from  many  circum 
stances  :  such  as  this :  that  spirits  not  only  think,  but  also  speak, 
from  their  own  affection ;  for  it  is  from  this  that  their  speech 
proceeds.    (As  may  be  evident  from  what  was  stated  and  shown 
in  the  Section  on  the  Speech  of  the  Angels,  nn.  234 — 245.)    The 
man  thought  in  a  similar  manner  when  in  the  world,  when  he 

282 


OF  THE  STATE   OF   MAN   AFTEK  DEATH.  505,  506 

thought  within  himself;  for  he  did  not  then  think  from  the  speech 
of  his  body,  but  only  saw  the  things  which  the  body  uttered ;  and 
many  more,  within  a  minute  of  time,  than  he  could  afterwards 
deliver  by  speech  in  half  an  hour.  That  the  state  in  which  man 
is  in  his  exteriors  is  not  properly  his  own,  or  that  of  his  spirit,  is 
also  evident  from  this  circumstance ;  that  when,  during  his  life 
in  the  world,  he  is  in  company,  he  speaks  according  to  the  laws  of 
moral  and  civil  life,  and  his  interior  thought  governs  his  exterior, 
as  one  person  governs  another,  to  prevent  it  from  transgressing 
the  limits  of  decorum  and  propriety.  It  is  also  evident  from  this 
circumstance ;  that  when  a  man  thinks  within  himself,  he  also 
considers  how  he  must  speak  and  act  so  as  to  please,  and  to 
obtain  friendship,  good-will,  and  favor ;  and  this  he  does  by  modes 
foreign  to  what  is  natural  to  him ;  and,  consequently,  he  speaks 
differently  from  what  he  would  do,  if  he  spoke  from  the  imme 
diate  dictates  of  his  own  will.  From  these  facts  it  is  evident, 
that  the  state  of  his  interiors  into  which  the  spirit  is  let,  is 
the  state  properly  belonging  to  him ;  and  thus,  also,  is  the  state 
which  properly  belonged  to  him,  while  he  lived  as  a  man  in  the 
-"world. 

505.  When  a  spirit  is  in  the  state  of  his  interiors,  it  manifestly 
appears  of  what  quality  the  man  was,  in  himself,  when  in  the 
world;  for  he  then  acts  from  his  jwprium,  or  from  what  is 
properly  his  own,  whether  bad  or  good.     He  wTho,  when  he  lived 
in  the  world,  was  interiorly  grounded  in  good,  then  acts  ration 
ally  and  wisely,  in  fact,  more  wisely  than  he  did  in  the  world, 
because  he  is  released  from  his  connection  with  the  body,  and 
thus,  from  his  connection  with  earthly  things,  which  obscured, 
and,  in  a  manner,  cast  a  cloud  over  the  wisdom  that  he  inte 
riorly  possessed.     But  he  who,  when  he  lived  in  the  world,  was 
grounded  in  evil,  then  acts  foolishly  and  insanely,  in  fact,  more 
insanely  than  he  did  in  the  world,  because  he  is  now  in  a  state 
of  freedom,  and  under  no  restraint.     For  when  he  lived  in  the 
world  he  was  sane  in  externals,  and,  by  their  means,  assumed  the 
feigned  character  of  a  rational  man ;  wherefore,  when  his  exter 
nals  are  stripped  off  from  him,  his  insane  phantasies  are  exposed. 
A  bad  man,  who,  in  externals,  puts  on  the  semblance  of  a  good 
man,  may  be  compared  to  a  vase  exteriorly  bright  and  polished, 
and  covered  with  a  lid,  within  which  are  concealed  filthy  matters 
of  every  kind ;  according  to  the  Lord's  declaration :  "  I 'e  are  like 
unto  whited  sepulchres,  which  indeed  appear  beautiful  outward, 
out  are  within  full  of  dead  men's  bones,  and  of  all  uncleanness" 
—(Matt,  xxiii.  27.) 

506.  All  who,  in  the  world,  have  lived  in  a  state  of  good,  and 
have  acted  under  the  influence  of  conscience, — who  are  those 
who  have  acknowledged  the  Divine  Being  and  have  loved  divine 
truths,  and  especially  those  who  have  applied  them  to  life, — 
appear  to  themselves,  when  let  into  the  state  of  their  interiors, 

283 


506  OF   THE    WORLD   OF   SPIRITS,   AND 

like  persons  who,  after  having  been  asleep,  become  broad  awake : 
and  like  persons  who  pass  out  of  the  shade  into  the  light.  They 
also  think  from  the  light  of  heaven,  and  thus  from  interior 
wisdom ;  and  they  act  from  a  principle  of  good,  and  thus  from 
interior  affection.  Heaven,  likewise,  flows  into  their  thoughts 
and  affections  with  a  sense  of  interior  beatitude  and  delight, 
such  as,  previously,  they  had  no  idea  of:  for  they  now  have 
communication  with  the  angels  of  heaven.  They  now,  also, 
acknowledge  the  Lord,  and  worship  Him  from,  their  very  life ; 
for  they  are  in  their  own  proper  life,  when  they  are  in  the  state 
of  their  interiors ;  as  stated  just  above  (n.  505).  They  likewise 
acknowledge  and  worship  Him  from  freedom,  for  freedom  is 
attendant  on  interior  affection.  They  thus,  also,  recede  from  the 
state  of  external  sanctity,,  and  come  into  that  of  internal  sanctity, 
in  which  real  worship  truly  consists.  Such  is  the  state  of  those, 
who  have  led  a  Christian  life  according  to  the  commandments 
delivered  in  the  Word.  But  the  state  of  those,  who,  in  the  world, 
have  lived  in  evil,  and  who  have  had  no  conscience,  and  have 
thence  denied  the  Divine  Being,  is  the  diametrical  contrary. 
For  all  who  live  in  evil,  in  their  own  interior  selves  deny  the 
Divine  Being,  how  much  soever  they  may  imagine,  when  in 
their  externals,  that  they  do  not  deny  but  acknowledge  Him : 
for  to  acknowledge  the  Divine  Being,  and  to  live  in  evil,  are 
incompatible  opposites.  In  the  other  life,  those  who  are  of  such 
a  character,  when  they  come  into  the  state  of  their  interiors, 
appear,  to  those  who  hear  their  conversation  and  observe  their 
actions,  like  persons  infatuated  :  for,  under  the  influence  of  their 
evil  lusts,  they  break  out  into  nefarious  excesses,  such  as  contempt 
of  others,  mockery,  railing,  hatred,  revenge,  and  the  contriving 
of  deceitful  devices,  which  some  of  them  plot  with  such  cunning 
and  malice,  that  it  can  scarcely  be  believed  that  any  thing  like  it 
can  interiorly  exist  in  any  man.  For  in  the  state  in  which  they 
then  are,  they  are  free  to  act  according  to  the  thoughts  of  their 
will,  being  separated  from  their  exteriors,  which,  in  the  world, 
coerced  and  restrained  them.  In  one  word,  they  are  destitute  of 
rationality  ;  because  the  rational  faculty  which  they  exercised  in 
the  world,  had  not  had  its  seat  in  their  interiors,  but  only  in  their 
exteriors ;  and  yet  they  then  appear  to  themselves  to  be  wise 
beyond  all  others.  Being  such  in  quality,  therefore,  when  they 
are  in  this  second  state,  they  are  occasionally  remitted,  for  a 
short  time,  into  the  state  of  their  exteriors,  with  a  remembrance 
of  what  their  actions  had  been  while  they  were  in  the  state  of 
their  interiors.  Some  are  then  ashamed  of  themselves,  and  con 
fess  that  they  had  been  insane :  some  are  not  ashamed :  and 
some  are  angry  that  they  are  not  allowed  to  remain  continually 
in  the  state  of  their  exteriors.  But  to  these  it  is  shown,  what 
sort  of  persons  they  would  be  if  they  could  remain  continually 
in  this  state ;  for  tney  would  then  endeavor  to  perform  similar 
284 


OF   THE   STATE   OF   MAN   AFTER   DEATH.  507,  508 

nefarious  deeds  in  a  clandestine  manner,  and,  by  appearances  of 
goodness,  of  sincerity,  and  of  justice,  would  seduce  the  simple  in 
heart  and  faith,  and  would  also  destroy  themselves  totally ;  for 
the  conflagration  which  raged  in  their  interiors  would  at  length 
seize  their  exteriors  also,  and  would  consume  the  whole  of  their 
life. 

507.  When  spirits  are  in  this  second  state,  they  openly  and 
completely  show  what  sort  of  persons  they  had  inwardly  been 
in  the  world,  and  they  actually  make  public  what  they  then  had 
done  and  said  in  secret :  for,  external  considerations  no  longer 
restraining  them,  they  openly  say  similar  things,  and  also  en 
deavor  to  perform  similar  actions,  without  any  fear,  as  in  the 
world,  for  their  reputation.     They  also  are  then  led  into  many 
states  belonging  to  their  former  evils ;  that  it  may  appear  to 
angels  and  good  spirits  what  sort  of  beings  they  are.     Thus, 
things  hidden  are  laid  open,  and  things  secret  are  uncovered ; 
according  to  the  words  of  the  Lord  :  "There  is  nothing  covered, 
that  shall  not  be  revealed  ;  neither  hid,  that  shall  not  be  known. 
Therefore,  whatsoever  ye  have  spoken  in  dairkness,  shall  be  heard 
in  the  light  /  and  that  which  ye  have  spoken  in  the  ear  in  closets, 
shall  be  proclaimed  upon  the  house-tops" — (Luke  xii.  2,  3.)    And 
again :  "/  say  unto  you,  That  every  idle  word  that  men  shall 
speak,  they  shall  give  an  account  thereof  in  the  day  of  judg 
ment."— {Matt.  xii.  36.) 

508.  "What  sort  of  beings  the  wicked  are,  in  this  state,  cannot 
be  described  in  a  few  words,  because  every  one  is  then  insane 
according  to  his  own  lusts,  and  these  are  various ;  wherefore  I 
will  only  adduce  some  specific  instances,  from  which  a  judgment 
may  be  formed  as  to  the  rest.     Those  who  have  supremely  loved 
themselves,  and,  in  the  offices  and  occupations  they  have  dis 
charged,  have  only  regarded  their  own  honor,  having  performed 
uses,  not  for  the  sake  of  the  uses  themselves,  and  because  they 
took  delight  in  them,  but  with  a  view  to  their  own  reputation, 
and  that  they,  for  doing  them,  might  be  more  highly  esteemed 
than  others,  and  thus  might  receive  delight  from  the  fame  of 
their  honor;  these,  when  in  this  second  state,  are  more  stupid 
than  others ;  for  in  proportion  as  any  one  loves  himself,  he  is 
removed  from  heaven ;  and  in  proportion  as  he  is  removed  from 
heaven,  he  is  also  removed  from  wisdom.     But  those  wrho  have 
been  immersed  in  self-love,  and  have  been  cunning  at  the  same 
time,  and  had  raised  themselves  to  honors  by  artful  practices, 
connect  themselves  in  society  with  the  worst  of  all,  and  learn 
magical  arts,  which  are  abuses  of  Divine  Order,  by  which  they 
injure  and  infest  all  who  do  not  pay  them  honor.     They  contrive 
snares,  they  cherish  hatred,  they  burn  with  revenge,  and  they  lust 
to  exercise  cruelty  upon  all  who  do  not  submit  to  them.     They 
rush  into  the  perpetration  of  all  these  crimes,  so  far  as  the  malig 
nant  crew  favors  their  endeavors :  and  at  last  they  meditate  how 

285 


50S  OF   THE   WORLD   OF   SPIEITS,    AND 

they  can  climb  up  to  heaven,  and  destroy  it,  or  be  worshipped 
there  as  gods.  To  such  excesses  is  their  madness  carried.  Those 
of  this  class  who  had  been  of  the  Eoman  Catholic  religion,  are 
more  insane  than  the  rest :  for  they  are  possessed  with  the  notion, 
that  heaven  and  hell  are  subject  to  their  power,  and  that  they  are 
able  to  remit  people's  sins  at  pleasure.  They  arrogate  to  them 
selves  every  divine  attribute,  and  call  themselves  Christ.  The 
persuasion  which  possesses  them  that  all  this  is  true,  is  so  strong, 
that,  where  the  influx  of  it  enters,  it  disturbs  people's  minds,  and 
induces  darkness  that  even  causes  pain.  These  spirits  are  much 
alike,  in  both  states,  but  in  the  second  they  are  destitute  of 
rationality.  (Respecting  their  insanities,  and  their  lot  after  they 
have  passed  through  this  state,  some  particulars  are  related  in 
the  work  on  the  Last  Judgment  and  the  Destruction  of  'Babylon) 
Those  who  have  ascribed  the  creation  to  nature,  and,  as  the 
result,  have  denied  the  Divine  Being  in  their  heart,  though  not 
with  their  lips,  and,  consequently,  all  things  belonging  to  heaven 
and  the  church,  connect  themselves,  in  this  state,  in  society  with 
those  who  are  like  themselves,  and  call  any  one  God  who  excels 
the  others  in  cunning,  actually  worshipping  him  with  divine 
honors.  I  have  seen  a  number  of  such  spirits  collected  in  a 
meeting,  worshipping  a  magician,  debating  about  nature,  and 
conducting  themselves  so  insanely,  that  they  might  be  taken  for 
beasts  under  the  human  form :  yet  there  were  some  among  them 
who,  in  the  world,  had  occupied  stations  of  high  rank ;  and  some 
who  had  possessed  the  reputation  of  being  learned  and  wise  men. 
And  so  with  other  classes.  From  these  few  examples  a  judgment 
may  be  formed,  as  to  what  sort  of  persons  those  are,  in  whom  the 
interiors,  which  belong  to  the  mind,  are  shut  in  the  direction  of 
heaven,  as  they  are  in  all  who  have  not  received  any  influx  from 
heaven  through  the  acknowledgment  of  the  Divine  Being,  and 
through  the  life  of  faith.  Every  one  may  judge  from  himself 
what  sort  of  person  he  would  be,  if  of  this  character,  were  he  at 
liberty  to  act  without  any  fear  of  the  law  or  of  the  loss  of  his  life, 
and  in  freedom  from  external  bonds,  such  as  fear  lest  he  should 
suffer  in  his  reputation,  and  lest  he  should  be  deprived  of  honor, 
gain,  and  the  pleasures  derived  from  them.  Nevertheless,  the 
insanity  of  such  spirits  is  restrained  by  the  Lord,  to  prevent  it 
from  rushing  beyond  the  limits  of  use ;  for  use  is  performed  even 
by  every  one  of 'this  description.  In  them,  good  spirits  see  what 
evil  is/and  what  is  its  nature,  and  what  sort  of  a  being  man 
would  be  were  he  not  led  by  the  Lord.  It  is  also  a  use,  that 
similar  evil  spirits  should  by  them  be  gathered  together,  and 
separated  from  the  good;  and  also,  that  the  truths  and  goods 
which  the  evil  have  made  a  show  of,  and  have  falsely  assumed 
in  externals,  should  be  taken  from  them,  and  that  they  should  be 
led  into  the  evils  of  their  own  life,  and  into  the  falsities  of  their 
evil,  and  so  be  prepared  for  hell.  For  no  one  goes  to  hell,  until 
286 


OF   TOE   STATE   OF   MAN    AFTEK   DEATH.  508,  509 

he  is  both  immersed  in  his  own  evil  and  in  the  falsities  proper  to 
it ;  since  it  is  not  allowable,  there,  for  any  one  to  have  a  divided 
mind,  or  to  think  and  speak  one  thing  and  to  will  another. 
Every  evil  spirit  must  there  think  what  is  false  derived  from 
evil,  and  must  speak  from  such  falsity,  doing  both  from  his  will, 
consequently,  from  his  own  proper  love,  and  its  delight  and 
pleasure ;  as  he  did  in  the  world,  when  he  thought  in  his  spirit ; 
that  is,  as  he  thought  within  himself,  when  he  thought  from  his 
interior  affection.  The  reason  of  this  is,  because  the  will  is  the 
man  himself,  and  not  the  thought,  except  in  proportion  as  it  is 
derived  from  the  will ;  and  the  will  is  man's  absolute  nature  or 
disposition,  so  that  to  be  let  into  his  will  is  to  be  let  into  his  own 
nature  or  disposition,  and  into  his  own  life  also,  for  man  acquires 
a  nature  according  to  his  life  :  and  man  remains,  after  death,  of 
such  a  nature  as  he  has  procured  for  himself  by  his  life  in  the 
world ;  which,  with  the  evil,  can  then  no  longer  be  amended  and 
changed  by  means  of  the  thought  or  understanding  of  truth. 

509.  As  evil  spirits,  when  they  are  in  this  second  state,  rush 
into  crimes  of  every  kind,  it  happens  that  they  are  frequently 
and  severely  punished.  In  the  world  of  spirits,  there  are  pun 
ishments  of  many  kinds :  nor  is  any  respect  there  had  to  persons, 
whether  the  individual  to  be  punished  had  been  in  the  world  a 
king  or  a  servant.  All  evil  carries  with  it  punishment :  they  are 
combined  together ;  in  consequence  of  which,  whoever  is  in  the 
commission  of  evil,  is  also  immersed  in  the  punishment  of  evil, 
Nevertheless,  no  one  there  suffers  punishment  for  crimes  which 
he  had  committed  in  the  world,  but  only  for  the  crimes  which  he 
commits  there.  It  amounts,  however,  to  the  same  thing,  whether 
it  be  said  that  the  wicked  are  punished  for  their  crimes  committed 
in  the  world,  or  for  the  crimes  which  they  commit  in  the  other 
life ;  since  every  one,  after  death,  returns  into  his  own  life,  and 
thus  into  similar  evils ;  because  man  is  then  such  in  quality  as 
he  had  been  in  the  life  of  his  body.  (See  above,  nn.  470 — 484.) 
The  reason  that  they  are  punished  is,  because  the  fear  of  punish 
ment  is,  in  this  state,  the  only  means  by  which  their  evils  can  be 
subdued :  neither  exhortation,  instruction,  nor  yet  fear  of  the  law 
and  for  their  reputation,  are  any  longer  of  any  avail ;  because 
the  party  now  acts  from  his  nature,  which  cannot  be  coerced,  or 
broken,  except  by  punishments.  On  the  other  hand,  good  spirits 
are  never  punished,  notwithstanding  their  having  committed  evils 
in  the  world :  for  their  evils  do  not  return ;  and  it  has  also  been 
given  me  to  know,  that  their  evils  were  of  a  different  kind  or 
nature  from  those  of  the  wicked :  because  they  did  not,  in  com 
mitting  them,  act  of  set  purpose  in  opposition  to  truth,  nor  from 
a  bad  heart,  any  further  than  what  adhered  to  them  from  the 
hereditary  nature  derived  from  their  parents,  into  which  they 
had  been  carried  by  the  influence  of  blind  pleasure,  when  they 
were  in  their  externals  separate  from  their  internals. 

287 


510,  511  OF   THE    WORLD    OF   SPIRITS,   AND 

510.  Every  one  goes  to  his  own  society,  in  which  his  spirit 
was  while  he  was  in  the  world :  for  every  man,  as  to  his  spirit, 
is  conjoined  to  some  society,  either  of  hell  or  of  heaven ;  a  bad 
man  being  conjoined  to  a  society  of  hell,  and  a  good  man  to  a 
society  of  heaven.     (That  every  one  returns,  after  death,  to  his 
own  society,  may  be  seen  above,  n.  438.)     To  this  society  the 
spirit  is  led  by  successive  steps,  till,  at  last,  he  enters  into  it. 
An  evil  spirit,  when  he  is  brought  into  the  state  of  his  interiors, 
is  turned  by  degrees  towards  his  own  society,  and  at  length  he 
looks  directly  to  it,  before  this  state  is  completed ;  and  when  it 
is,  the  evil  spirit  casts  himself,  of  his  own  accord,  into  the  hell, 
where  such  as  are  like  himself  have  their  abode.     When  actu 
ally  casting  himself  down,  he  appears  at  a  distance  like  a  person 
falling  perpendicularly,  with  his  head  downwards  and  his  feet 
upwards :  the  reason  of  which  appearance  is,  because  he  is  in 
inverted  order,  having  loved  infernal  things  and  rejected  heavenly 
ones.     Some  of  the  evil,  while  in  this  second  state,  occasionally 
enter  their  hells,  and  come  out  again ;  but  they  do  not,  at  such 
times,  appear  to  fall  headlong,  as  they  do  when  fully  divested  oi 
every  thing  tending  to  keep  them  out.    The  very  society  in  which 
they  were  as  to  their  spirit  while  in  the  world,  is  also  shown  to 
them,  while  they  are  in  the  state  of  their  exteriors,  that  they  may 
know  that  they  were  in  hell  even  while  in  the  life  of  the  body ; 
although  they  were  not  then  in  a  similar  state  with  those  who 
are  in  hell  itself,  but  in  a  similar  state  with  those  who  are  in  the 
world  of  spirits  ;  the  state  of  whom,  respectively  to  that  of  those 
who  are  in  hell,  will  be  explained  in  the  following  Sections. 

511.  The  separation  of  evil  spirits  from  good  spirits  is  effected 
in  this  second  state.     For  in  the  first  state  they  remain  together ; 
because,  while  a  spirit  is  in  his  externals,  he  behaves  much  as  he 
did  in  the  world,  in  which  the  bad  have  intercourse  with  the 
good,  and  the  good  with  the  bad.     Not  so  when  the  spirit  is 
brought  into  his  interiors,  and  is  left  to  his  own  nature  or  will. 
The  separation  of  the  good  from  the  evil  is  effected  in  various 
ways.     They  are  usually  carried  round  to  those  societies,  with 
which  they  had  had  communication  by  good  thoughts  and  affec 
tions  in  their  first  state,  and,  consequently,  to  such  as  they  had 
induced  to  believe,  by  external  appearances,  that  they  were  not 
evil.     For  the  most  part,  they  are  carried  round  in  an  extensive 
circle,  and  it  is  everywhere  shown  to  the  good  spirits  of  what 
quality  they  are  in  themselves.     On  seeing  this,  the  good  spirits 
turn  themselves  away ;  and  as  they  do  so,  the  evil  spirits  also, 
who  are  being  carried  round,  have  their  faces  turned  away  from 
them,  and  directed  towards  the  quarter  where  the  infernal  society 
is  located,  into  which  they  are  about  to  enter.     Not  to  mention 
other  modes  of  effecting  the  separation,  of  which  there  are  many. 

288 


OF    THE   STATE   OF   MAN    AFTEK   DEATH.  512 


OF  THE  THIRD  STATE  OF  MAN  AFTER  DEATH: 

WJiich  is  the  State  of  Instruction  provided  for  those  who  go  to 

Heaven. 

512.  The  third  state  of  man,  or  of  his  spirit,  after  death,  is  the 
state  of  instruction.  This  state  is  provided  for  those  who  go  to 
heaven  and  become  angels ;  but  is  not  experienced  by  those  who 
go  to  hell,  because  these  cannot  be  instructed.  The  second  state 
of  the  latter,  is,  therefore,  the  third  also ;  which  ends  in  their 
being  turned  completely  towards  their  own  love,  and,  of  course, 
towards  the  society  in  hell  whose  love  is  similar.  When  this  is 
effected,  they  will  and  think  from  that  love ;  and  as  that  love  is 
an  infernal  one,  they  then  will  nothing  but  what  is  evil,  and  think 
nothing  but  what  is  false,  these  being  delightful  to  them,  because 
they  are  the  objects  of  their  love :  and  they  reject,  in  consequence, 
every  thing  good  and  true,  which,  because  such  things  were  ser 
viceable  to  their  love  as  means  for  obtaining  its  ends,  they  had 
previously  adopted.  But  the  good  are  led  on  from  the  second 
state  to  a  third,  which  is  that  of  their  preparation  for  heaven  by 
means  of  instruction :  for  no  one  can  be  prepared  for  heaven, 
except  by  the  knowledges  of  good  and  truth,  consequently,  not 
without  instruction ;  since  no  one  can  know  what  spiritual  good 
and  truth  are,  nor  what  evil  and  falsity,  w^hich  are  their  opposites, 
are,  except  by  instruction.  "What  civil  and  moral  good  and  truth 
are,  which  are  called  justice  and  sincerity,  may  be  known  in  the 
world ;  for,  in  the  world,  there  are  civil  laws,  which  teach  what 
justice  is,  and  there  are  social  intercourses,  in  which  man  leams 
to  live  according  to  moral  laws,  all  which  have  reference  to 
sincerity  and  uprightness :  but  spiritual  good  and  truth  are  not 
learned  from  the  world,  but  from  heaven.  What  they  are,  may 
indeed  be  known  from  the  Word,  and  from  the  doctrines  of  the 
church  as  drawn  from  the  Word ;  but  still  they  cannot  enter  into 
the  life,  unless  the  man,  as  to  the  interiors  which  belong  to  his 
mind,  be  in  heaven.  Man  is  in  heaven,  when  he  acknowledges 
the  Divine  Being,  and  at  the  same  time  acts  with  justice  and 
sincerity,  on  the  ground  that  he  ought  to  do  so  because  it  is 
commanded  in  the  Word ;  for  he  then  practises  justice  and 
sincerity  out  of  regard  to  the  Divine  Being,  and  not  with  regard 
to  himself  and  the  wroiid  as  ends.  But  no  one  can  act  thus, 
without  having  first  been  instructed  in  such  truths  as  these: 
That  there  is  a  God ;  that  there  are  a  heaven  and  a  hell ;  that 
there  is  a  life  after  death ;  that  God  is  to  be  loved  by  man  above 
all  things,  and  his  neighbor  as  himself;  and  that  the  things  re 
vealed  in  the  Word  are  to  be  believed,  because  the  Word  is 
divine.  Without  the  knowledge  and  acknowledgment  of  these 
truths,  man  cannot  think  spiritually;  and  without  thought  re- 
19  289 


512,  513  OF   1HE   WOKLD   OF  SPIRITS,    AND 

epecting  them,  he  does  not  will  them:  for  what  a  man  is  not 
acquainted  with,  he  cannot  think  of,  and  what  he  does  not  think 
of,  he  cannot  will.  When,  therefore,  these  truths  are  objects  of 
a  man's  will,  heaven,  by  influx,  enters  into  him;  that  is,  the 
Lord,  through  heaven,  flows  into  his  life ;  for  He  flows  into  his 
will,  and  through  this  into  his  thought,  and  through  both  into 
his  life;  for  all  the  life  of  man  is  from  his  will  and  thought. 
From  these  observations  it  is  evident,  that  spiritual  good  and 
truth  are  not  learned  from  the  world,  but  from  heaven  :  and  that 
none  can  be  prepared  for  heaven  except  by  means  of  instruction. 
In  proportion,  also,  as  the  Lord  enters  by  influx  into  any  one's 
life,  He  instructs  him ;  for  He  so  far  enkindles  his  will  with  the 
love  of  knowing  truths,  and  so  enlightens  his  thought  as  to 
enable  him  to  know  them;  and  in  proportion  as  these  effects 
are  produced,  the  man's  interiors  are  opened,  and  heaven  is 
implanted  in  them;  and,  still  further,  a  divine  and  heavenly 
principle  flows  into  the  sincere  actions  that  belong  to  his  moral 
life,  and  into  the  just  actions  that  belong  to  his  civil  life,  and 
imparts  to  them  a  spiritual  nature:  since  he  then  does  them 
from  a  Divine  Source,  because  out  of  regard  to  the  Divine 
Being.  The  sincere  and  just  actions,  being  those  of  the  moral 
and  civil  life,  which  a  man  does  from  such  an  origin,  are  them 
selves  effects  of  spiritual  life ;  and  the  effect  derives  all  that  is  in 
it  from  its  efficient  cause ;  since  such  as  the  cause  is,  such  is  the 
effect  also. 

513.  The  instructions  are  administered  by  the  angels  of  many 
societies,  especially  those  that  are  stationed  in  the  northern  and 
southern  quarters,  those  angelic  societies  being  eminently  ground 
ed  in  intelligence  and  wisdom  derived  from  the  knowledges  of 
good  and  truth.  The  places  of  instruction  are  situated  towards 
the  north,  and  are  of  various  descriptions,  being  arranged  and 
distinguished  according  to  the  genera  and  species  of  heavenly 
goods,  in  order  that  every  individual  may  have  instruction  im 
parted  to  him  according  to  his  own  genius  and  his  faculty  of 
reception.  These  places  extend  in  all  directions  there,  to  a  con 
siderable  distance ;  and  the  good  spirits  who  are  to  be  instructed, 
are  guided  to  them  by  the  Lord,  after  the  completion  of  their 
second  state  in  the  world  of  spirits.  All,  however,  do  not  go  to 
them :  for  such  as  have  received  instruction  in  the  world,  were 
also  there  prepared  for  heaven,  and  are  taken  to  heaven  by 
another  ror.te.  Some  of  these  go  to  heaven,  immediately  after 
death;  some,  after  a  short  stay  in  the  company  of  good  spirits, 
among  whom  the  grosser  things  connected  with  their  thoughts 
and  affections,  which  they  had  derived  from  the  possession  of 
honor  and  riches  in  the  world,  are  removed,  and  their  purifica 
tion  is  thereby  effected :  some  first  undergo  a  divesting  process, 
for  the  removal  of  such  things  adhering  to  them  as  are  unconge 
nial  'Aith  heaven.  This  process  is  accomplished  in  places  unuer 
290 


OF   THE   STATE   OF   MAN   AFTER   DEATH.  513,  514 

the  soles  of  the  feet,  which  are  called  the  lower  earth :  where 
some  undergo  severe  sufferings.  These  are  such  as  have  con 
firmed  themselves  in  falsities,  and  yet  have  lived  a  good  life :  for 
falsities,  when  confirmed,  inhere  tenaciously ;  and  yet,  till  they 
are  dispersed,  truths  cannot  be  seen,  and,  consequently,  cannot 
be  received.* 

514.  All  who  are  received  into  the  places  of  ^instruction  dwell 
in  distinct  classes ;  for,  individually,  they  are  all  connected,  by 
invisible  bonds,  with  the  societies  of  heaven  to  which  they  will 
go:  consequently,  as  the  heavenly  societies  are  arranged  accord 
ing  to  the  form  of  heaven  (see  above,  nn.  200 — 212),  so,  also,  are 
the  places  where  the  instructions  are  administered :  on  which 
account,  when  those  places  are  viewed  from  heaven,  they  appear 
like  a  heaven  on  a  smaller  scale.  They  extend,  lengthwise,  from 
east  to  west,  and,  breadthwise,  from  south  to  north :  but  the 
breadth  is  less,  in  appearance,  than  the  length.  The  general 
arrangement  of  them  is  this.  In  front  are  those  who  died  when 
infants  or  little  children,  and  had  been  educated  to  the  period  of 
early  youth  in  heaven ;  who,  after  having  passed  their  infantile 
state  under  their  governesses,  are  brought  here  by  the  Lord,  and 
receive  instruction.  Behind  these  are  the  places  where  those  are 
instructed  who  died  at  an  adult  age,  and  who  had  been  ground 
ed  in  an  affection  for  truth  derived  from  good  in  the  world.  Be- 

*  The  divesting  processes,  usually  termed,  in  other  translations  of  the  Author's 
works,  vastations,  and  the  modes  in  which  they  are  performed,  are  treated  of  in  the 
Arcana  Cozlestia,  in  various  passages,  references  to  which  may  be  seen  below. (J) — N. 

(*)  That  divesting  processes  are  accomplished  in  the  other  life;  that  is,  that  those 
who  go  thither  from  the  world  undergo  such  processes,  nn.  698,  7122,  7474,  9793. 
That  the  well-disposed  undergo  a  divesting  process  as  to  falsities,  and  the  ill-disposed 
as  to  truths,  nn.  7474,  7541,  7542.  That,  with  the  well-disposed,  such  processes  arc 
also  undergone  for  the  putting  off  of  the  earthly  and  worldly  defilements,  which  they 
had  contracted  whilst  they  lived  in  the  world,  nn.  7186,  9763.  And  that  evils  and  fal 
sities  may  be  removed,  and  thus  place  may  be  given  for  the  influx  of  goods  and  truths 
out  of  heaven  from  the  Lord,  together  with  the  faculty  of  receiving  them,  nn.  7122, 
9331.  That  they  cannot  be  elevated  into  heaven  until  such  things  are  removed,  because 
they  oppose  and  do  not  agree  with  heavenly  things,  nn.  6928,  7122,  7186,  7541,  7542, 
9763.  That  thus,  likewise,  those  are  prepared,  who  are  to  be  elevated  into  heaven,  nn. 
4728,  7090.  That  it  is  dangerous  for  any  to  be  admitted  into  heaven,  before  they  are 
prepared,  nn.  537,  538.  Of  the  state  of  illustration,  and  of  joy,  experienced  by  those 
who  come  out  of  the  divesting  process,  and  are  elevated  into  heaven ;  and  of  their 
reception  there,  nn.  2699,  2701,  2704.  That  the  region  where  these  processes  are 
undergone  is  called  the  lower  earth,  nn.  4728,  7090.  That  that  region  is  under  the  soles 
of  the  feet,  surrounded  by  the  hells:  its  quality  is  described,  nn. 4940 — 4951,7090'. 
From  experience,  n.  699.  'What  the  hells  are,  winch  infest  and  induce  the  divesting 
process  more  than  the  rest,  nn.  7317,  7502,  7545.  That  those  who  have  infested  the 
well-disposed,  and  brought  them  under  the  divesting  processes,  are  afterwards  afraid 
of  them,  shun  them,  and  hold  them  in  aversion,  n.  7768.  That  those  infestations  and 
divesting  processes  are  accomplished  in  different  manners,  according  to  the  adherence 
of  evils  and  falsities ;  and  that  they  continue  according  to  their  quality  and  quantity, 
nn.  1106 — 1113.  That  some  are  willing  to  undergo  the  divesting  process,  n.  1107.  That 
some  have  it  induced  on  them  by  fears,  n.  4942.  "  Some,  by  infestations  from  their  own 
evils  which  they  have  done  in  the  world,  and  from  their  own  falsities  which  they  have 
thought  in  the  world,  whence  arises  anxieties  and  pangs  of  conscience,  n.  1106.  Some, 
by  spiritual  captivity;  which  is  ignorance  and  interception  of  truth  conjoined  with  the 
desire  of  knowing  truths,  nn.  1109,  2694.  Some,  by  sleep  ;  some,  by  a  middle  state 
between  wakeful  ness  and  sleep,  n.  1108.  That  those  who  have  placed  merit  in  works, 
appear  to  tnemselves  to  cut  wood,  n.  1110.  Others  in  other  ways,  with  much  variety, 
a.  €99. 

291 


•>15 517  OF   THE   WOKLD   OF   SPIRITS,    AND 

hind  these,  again,  are  such  as  had  professed  the  Mahomedan 
religion,  and  who,  while  in  the  world,  had  led  a  moral  life,  and 
had  acknowledged  one  Divine  Being,  and  the  Lord,  as  the  Great 
Prophet.  These,  when  they  withdraw  from  Mahomed,  on  find 
ing  that  he  can  render  them  no  help,  approach  to  the  Lord, 
worship  Him,  and  acknowledge  His  Divinity ;  and  are  then  in 
structed  in  the  Christian  religion.  Behind  these,  more  to  the 
north,  are  the  places  of  instruction  for  the  various  classes  of 
Gentiles,  who,  when  in  the  world,  had  led  a  good  life,  in  con 
formity  with  their  religion,  and  who  had  thus  acquired  a  species 
of  conscience,  and  had  practised  justice  and  uprightness,  not  so 
much  out  of  obedience  to  the  laws  of  their  country,  as  to  the 
laws  of  their  religion,  in  the  belief  that  these  ought  to  be  sacredly 
observed,  and  in  no  way  to  be  violated  by  their  actions.  All 
these,  on  being  instructed,  are  easily  brought  to  acknowledge 
the  Lord,  because  they  have  it  impressed  upon  their  heart,  that 
God  is  not  invisible,  but  is  visible  under  a  Human  Form. 
These  surpass  the  others  in  number.  The  best  of  them  are  from 
Africa. 

515.  But  all  are  not  instructed  in  the  same  manner,  nor  by 
angels  of  similar  heavenly  societies.     Those  who  had  been  edu 
cated  from  their  infancy  in  heaven,  are  instructed  by  angels  oi 
the  interior  heavens,  because  they  had  not  imbibed  falsities  from 
false  principles  of  religion,  nor  defiled  their  spiritual  life  by  gross 
adhesions  derived  from  a  regard  to  honors  and  riches  in  the 
world.     Those  who  had  died  at  an  adult  period  of  life,  are,  for 
the  most  part,  instructed  by  angels  of  the  ultimate  heaven,  these 
angels  being  more  adapted  to  their  state  than  the  angels  of  the 
interior  heavens,  since  the  latter  are  grounded  in  interior  wisdom, 
which  such  spirits  have  not,  as  yet,  a  capacity  for  receiving. 
But  the  Mahomedans  are  instructed  by  angels  who  had  originally 
been  of  that  religion,  but  had  been  converted  to  Christianity. 
The  various  classes  of  Gentiles,  also,'  are  instructed  by  angels 
who  had  been  such  as  themselves. 

516.  All  instruction  is  there  administered  from  doctrine  drawn 
from  the  Word,  and  not  from  the  Word  independently  of  doc 
trine.     Christians  are  instructed  from  the  doctrine  received  in 
heaven,  which  agrees  in  every  particular  with  the  internal  sense 
of  the  Word.     The  others,  or  the  Mahomedans  and  the  Gentiles, 
are  instructed  from  doctrines  adapted  to  their  comprehension, 
which  only  differ  from  the  doctrine  of  heaven  in  the  circumstance, 
that,  in  them,  the  spiritual  life  is  taught  through  the  medium  of 
a  moral  life,  in  harmony  with  the  good  tenets  of  their  religion, 
from  which  they  had  formed  their  life  in  the  world. 

517.  The  modes  of  imparting  instruction  in  the  heavens  diffei 
from  those  practised   m  earth  in  this  respect,  that  the  knowl 
edges  are  not  impressed  on  the  memory,  but  on  the  life ;  for  the 
memory  of  the  spirits  resides  in  their  life,  since  they  receive  and 

292 


OF  THE   STATE   OF  MAN   AFTEE  DEATH.  517,  518 

imbibe  every  thing  that  agrees  with  their  life,  but  do  not  receive, 
much  less  imbibe,  any  thing  that  does  not;  the  reason  of  which 
is,  because  spirits  are  affections,  and  exist  in  a  human  form  such 
as  that  of  their  affections.  Such  being  their  nature,  the  affection 
for  truth,  with  a  view  to  the  uses  of  life,  is  inspired  into  them 
continually.  For  the  Lord  provides  that  every  one  should  love 
the  uses  which  are  suited  to  his  genius  :  this  love  is  also  rendered 
more  intense  by  the  hope  of  becoming  an  angel :  and  since  all 
the  uses  regarded  in  heaven  have  reference  to  the  common  use, 
which  is  the  good  of  the  Lord's  kingdom,  which  in  that  world  is 
their  country ;  and  since  all  particular  and  private  uses  are 
excellent  just  in  proportion  as  they  more  nearly  and  fully  have 
respect  to  that  common  use ;  it  follows,  that  all  the  particular 
and  private  uses,  which  are  innumerable,  are  good  and  heavenly. 
On  this  account,  the  affection  of  truth  is  conjoined  in  every  one 
with  the  affection  for  use,  so  completely,  as  to  act  as  one :  by 
means  of  which,  truth  is  implanted  in  use,  so  that  the  truths 
which  they  learn  are  truths  of  use.  It  is  thus  that  angelic  spirits 
are  instructed,  and  are  prepared  for  heaven.  The  affection  for 
truth  suitable  to  the  use  which  they  are  to  perform,  is  insinuated 
into  them  by  various  means,  most  of  which  are  unknown  in  the 
world  ;  especially  by  representatives  of  uses,  which  are  produced 
in  the  spiritual  world  in  a  thousand  ways,  accompanied  with 
such  delightful  and  pleasant  sensations,  as  to  penetrate  the  spirit, 
from  his  interiors,  which  belong  to  his  mind,  to  his  exteriors, 
which  belong  to  his  body,  and  thus  to  affect  the  whole  of  him. 
A  spirit  is  thus  rendered,  in  a  manner,  his  own  use :  in  conse 
quence  of  which,  when  he  enters  his  own  society,  into  which  he 
is  initiated  by  this  course  of  instruction,  he  is  in  the  enjoyment 
of  his  life  when  he  is  in  the  performance  of  his  use^3)  From 
these  observations  it  may  be  evident,  that  knowledges,  which 
are  external  truths,  do  not  cause  any  one  to  go  to  heaven,  but 
the  life,  which  is  the  life  of  uses,  implanted  by  means  of  those 
knowledges. 

518.  Ihere  were  some  spirits,  who,  from  the  thoughts  they  had 
entertained  in  the  world,  had  persuaded  themselves,  that  they 
should  go  to  heaven,  and  be  admitted  in  preference  to  others, 
because  they  had  been  men  of  learning,  and  had  possessed  a 
large  stock  of  knowledge  derived  from  the  Word,  and  from  the 
doctrines  of  their  churches ;  on  which  ground  they  fancied  that 
they  were  wise,  and  were  meant  by  those  of  whom  it  is  said, 

(•)  That  every  good  has  its  delight  from  uses,  and  according  to  uses,  and  likewise 
its  quality ;  whence  such  as  the  use  is,  such  is  the  good,  nn.  8049,  4984, 7038.  That  the 
angelic  life  consists  in  the  goods  of  love  and  charity,  thus  in  performing  uses,  n.  454. 
That  nothing  appertaining  to  man  is  regarded  by  the  Lord,  and  thence  by  the  angels, 
out  ends,  which  are  uses,  nn.  1317,  1645,  5949.  That  the  kingdom  of  the  Lord  is  a 
kingdom  of  uses,  nn.  454,  696,  1108,  3645,  4054,  7038.  That  to  serve  the  Lord  is  to  per 
form  uses,  n.  7038.  That  man  has  a  quality  according  to  the  quality  of  the  uses  apper 
taining  to  him,  nn.  1568,  3570,  4054,  65"1,  6935,  6938,  10,284. 

293 


518,  519  OF   THE    WORLD   OF   SPIRITS.    AND 

that  "  tJiey  shall  shine  like  the  brightness  of  the  firmament,  and 
as  tlie  stars" — (Dan.  xii.  3.)  They  were  examined,  to  ascertain 
whether  their  knowledges  were  seated  in  their  memory,  or  in 
their  life.  Those  who  had  been  grounded  in  a  genuine  affection 
for  truth, — or  for  truth  regarded  with  a  view  to  uses  unconnected 
with  corporeal  and  worldly  considerations,  which  are,  intrinsi 
cally,  spiritual  uses, — were,  after  they  had  been  instructed,  re 
ceived  into  heaven.  It  was  then  given  them  to  know,  what  it  is 
that  shines  in  heaven,  and  that,  in  fact,  it  is  the  Divine  Truth, 
which  is  the  light  of  heaven,  embodied  in  use,  which  is  the  plane 
that  receives  the  rays  of  that  light,  and  turns  them  into  splendors 
of  various  colors.  But  as  for  those  in  whom  the  knowledges 
which  they  possessed  only  resided  in  the  memory,  and  who  had 
only  acquired  by  them  a  faculty  of  reasoning  about  truths,  and 
of  confirming  the  notions  that  they  had  assumed  as  first  princi 
ples,  and  which,  though  false,  after  having  been  confirmed,  were 
seen  by  them  as  truths ;  these  persons,  not  having  been  in  any 
degree  of  the  light  of  heaven,  entertain  the  persuasion,  grounded 
in  the  self-conceit  which  for  the  most  part  adheres  to  such  sort 
of  intelligence,  that  they  were  more  learned  than  others,  and 
should  therefore  go  to  heaven,  where  they  should  be  waited 
upon  by  angels  as  their  servants.  On  this  account,  in  order  that 
they  might  be  withdrawn  from  their  infatuated  persuasion,  they 
were  taken  up  to  the  first  or  ultimate  heaven,  to  be  introduced 
into  some  angelic  society.  But  when  they  were  only  in  the  en 
trance,  on  receiving  the  influx  of  the  light  of  heaven,  their  eyes 
began  to  be  darkened,  and  their  understanding  to  be  confused, 
and  they  began  to  pant  for  breath  like  persons  at  the  point  of 
death :  and  when  they  perceived  the  heat  of  heaven,  which  is 
heavenly  love,  they  began  to  feel  inward  torture.  They  were, 
consequently,  cast  down ;  after  which  they  were  instructed,  that 
knowledges  are  not  what  constitute  an  angel,  but  the  life  acquired 
by  means  of  them ;  since  knowledges,  regarded  in  themselves, 
are  extraneous  to  heaven;  but  the  life  acquired  by  them  is 
within  it. 

519.  After  the  spirits,  by  means  of  instructions  imparted  in 
the  places  above  mentioned,  have  been  prepared  for  heaven, — 
which  is  effected  in  a  short  time,  because  they  are  in  the  enjoy 
ment  of  spiritual  ideas,  which  embrace  many  things  at  once, — 
they  are  clothed  with  angelic  garments,  which  for  the  most  part 
are  white,  as  if  made  of  fine  linen.  They  are  then  guided  to  a 
way  which  leads  upwards  to  heaven,  and  are  put  under  the  care 
of  the  angels  who  guard  it ;  after  which  they  are  taken  in  charge 
by  other  angels,  and  are  introduced  into  various  societies,  where 
they  meet  with  many  delightfu".  things :  and,  finally,  every  one 
is  guided  to  his  own  society  by  the  Lord.  This  also  is  done  by 
leading  them  through  various  ways,  and  occasionally  through 
some  that  wind  about  greatly.  No  angel  is  acquainted  with  the 
294 


OF   THE   STATE   OF   MAN    AFTER   DEATH.  520,  521 

ways  through  which  they  are  led,  these  being  known  only  to  the 
Lord.  When  they  arrive  in  their  own  society,  their  interiors  are 
opened;  and  as  these  are  constituted  like  those  of  the  angels 
who  live  in  that  society,  they  are  immediately  recognized,  and 
are  received  with  joy. 

520.  To  these  statements  I  will  add  a  remarkable  particular 
respecting  the  ways  which  lead  from  those  places  to  heaven,  and 
by  which  the  novitiate  angels  are  introduced.  They  are  eight  in 
number,  two  leading  from  each  place  of  instruction,  one  of  which 
ascends  in  an  easterly  direction,  and  the  other  towards  the  west. 
Those  who  go  to  the  Lord's  celestial  kingdom,  are  introduced  by 
the  eastern  way ;  but  those  who  go  to  His  spiritual  kingdom,  by 
the  western.  The  four  ways  which  lead  to  the  Lord's  celestial 
kingdom,  appear  as  if  ornamented  with  olive-trees  and  fruit-trees 
of  various  kinds ;  but  those  which  lead  to  His  spiritual  kingdom, 
appear  as  if  ornamented  with  vines  and  laurels.  This  originates 
in  correspondence ;  because  vines  and  laurels  correspond  to  the 
affection  for  truth,  and  its  uses ;  whilst  olive-trees  and  fruit  cor 
respond  to  the  affection  for  good,  and  its  uses. 


THAT  NO  ONE  ATTAINS  HEAVEN  BY  AN  ACT  OF  IMMEDIATE 

MERCY. 

521.  Those  who  have  no  accurate  information  respecting  hea> 
en  and  the  way  thither,  and  respecting  the  life  of  heaven  as  it 
exists  with  man,  are  of  opinion,  that  reception  in  heaven  depends 
solely  upon  an  act  of  mercy,  which  is  performed  for  those  who 
have  faith,  and  for  whom  the  Lord  makes  intercession ;  or,  that 
it  is  nothing  but  admission  out  of  grace  or  favor ;  consequently, 
that  all  men,  without  exception,  might  be  saved  if  it  were  the 
Lord's  pleasure ;  and  some  imagine,  that  all  the  inhabitants  of 
hell  might  be  saved  also.  But  such  persons  are  entirely  unac 
quainted  with  the  nature  of  man,  being  not  aware  that,  in  quality, 
he  is  wholly  such  as  his  life  is,  and  that  his  life  is  such  as  his  love 
is,  not  only  as  to  his  interiors,  which  belong  to  his  will  and  his 
understanding,  but  as  to  his  exteriors  also,  which  belong  to  his 
body ;  and  that  his  corporeal  frame  is  only  the  external  form  in 
which  his  interiors  produce  themselves  in  effect ;  the  result  of 
which  is,  that  the  whole  man  is  his  own  love.  (See  above,  n. 
363.)  They  like  vase  are  not  aware,  that  the  body  does  not  live 
of  itself,  but  from  its  spirit,  and  that  the  spirit  of  a  man  is  actu 
ally  his  affection,  and  his  spiritual  body  is  nothing  elae  than  the 
affection  of  the  man  in  a  human  form,  such  as  he  also  appeal's  in 
after  death.  (See  above,  nn.  453 — 460.)  So  long  as  these  truths 


522,  523  OF   THE   WORLD  OF   SPIRITS,    AND 

are  unknown,  a  man  may  be  induced  to  believe,  that  salvation  is 
nothing  but  an  act  of  the  Divine  Good-pleasure,  which  is  called 
mercy,  and  grace. 

522.  But  it  shall  first  be  declared  what  the  Divine  Mercy  is. 
Divine  Mercy  is  the  pure  mercy  of  the  Lord,  displayed  towards 
all  the  human  race  for  their  salvation.     It  is  also  continually 
present  with  every  man,  and  never  recedes  from  any  one ;  so 
that  every  one  who  possibly  can  be  saved,  is  saved.    But  no  one 
can  possibly  be  saved,  except  by  divine  means ;  which  are  those 
revealed  by  the  Lord  in  the  Word.     Divine  means  are  what  are 
called  divine  truths.     These  teach  how  man  must  live,  in  order 
that  he  may  be  saved.    The  Lord,  by  them  as  means,  leads  man 
to  heaven ;  and,  by  them  as  means,  implants  in  him  the  life  oi 
heaven.     This  the  Lord  does  for  all.     But  He  cannot  implant 
the  life  of  heaven  in  any  one,  unless  he  abstain  from  evil ;  for 
evil  is  an  obstacle  in  the  way.     In  proportion,  therefore,  as  man 
abstains  from  evil,  the  Lord  leads  him,  by  divine  means,  out  of 
pure  mercy ;  and  this  He  does  from  his  infancy  to  the  end  of  his 
life  in  the  world,  and  afterwards  to  eternity.    This  is  the  Divine 
Mercy  which  is  meant.     From  these  observations  it  is  evident, 
that  the  Lord's  mercy  is  pure  mercy,  but  not  immediate  mercy, 
or  mercy  unconnected  with  means ;  by  which  is  meant,  a  mercy 
that  saves  all  of  mere  good-pleasure,  let  them  have  lived  how 
they  may. 

523.  The  Lord  never  does  any  thing  contrary  to  order,  because 
He  is  Order  Itself.     The  Divine  Truth  proceeding  from  the  Lord 
is  what  constitutes  order;  and  divine  truths  are  the  laws  of  order, 
according  to  which  it  is  that  the  Lord  leads  man.    To  save  man, 
then,  by  immediate  mercy,  or  mercy  without  means,  is  contrary 
to  Divine  Order ;  and  what  is  contrary  to  Divine  Order,  is  con 
trary  to  the  Divine  Being  Himself.     Divine  Order  is  heaven  aa 
existing  with  man :  this  man  has  perverted  in  himself  by  a  life 
contrary  to  the  laws  of  order,  which  are  divine  truths :  he  is 
brought  back  into  that  order  by  the  Lord,  out  of  pure  mercy,  by 
means  of  the  laws  of  order :  and  in  proportion  to  the  degree  of 
his  restoration,  he  receives  heaven  within  him ;  and  he  who  has 
heaven  within  him,  goes  to  heaven  after  death.     Hence  it  is 
again  evident,  that  the  divine  mercy  of  the  Lord  is  pure  mercy, 
but  not  immediate  mercy .(*) 

(1)  That  the  Divine  Truth  proceeding  from  the  Lord  is  the  source  of  order,  and  that 
the  Divine  Good  is  the  essential  of  order,  nn.  1728,  2258,  8700,  8988.  That  hence  the 
Lord  is  order,  nn.  1919,  2011,  5110,  5703,  10,836,  10,619.  That  divine  truths  are  the 
laws  of  order,  nn.  2447,  7995.  That  the  universal  heaven  is  arranged  by  the  Lord 
according  to  His  divine  order,  nn.  8038,  7211,  9128,  9338,  10,125,  10,151,  10,157.  That 
hence  the  form  of  heaven  is  a  form  according  to  divine  order,  nn.  4040 — 4043,  6607, 
9877.  That  so  far  as  man  lives  according  to  order,  thus  so  far  as  he  is  principled  in 
good  according  to  divine  truths,  he  receives  heaven  in  himself,  n.  4839.  That  man  is 
the  being  into  whom  are  collated  all  things  of  divine  order,  and  that  from  creation  he 
ie  divine  order  in  form,  because  he  is  its  recipient,  nn.4219, 4220,  4223, 4523, 4524,  5114, 
58?8,  6013,  6057,  6605,  6626,  9706,  10,156,  10,472.  That  man  is  not  born  into  what  ii 
296 


OF   THE   STATE   OF   MAN   AFTEK   DEATH.  524 526 

524.  If  man  could  be  saved  by  immediate  mercy,  all  would 
he  saved,  including  even  the  inhabitants  of  hell :  nay,  there 
would  riot  be  any  such  place  as  hell.     For  the  Lord  is  Mercy 
Itself,  Love  Itself,  and  Good  Itself:  wherefore,  to  say  that  He 
can  immediately  save  all,  and  does  not,  is  to  speak  against  His 
Divine  Nature.    It  is  known  from  the  Word,  that  the  Lord  wills 
the  salvation  of  all,  and  the  damnation  of  no  one. 

525.  Most  of  those  who  enter  the  other  life  from  the  Christian 
world,  carry  with  them  the  belief,  that  they  are  to  be  saved  by 
immediate  mercy :  for  this  is  the  object  of  their  supplications. 
But  when  such  have  been  examined,  it  was  discovered,  that  they 
believed,  that,  to  attain  heaven,  nothing  more  was  necessary 
than  mere  admission,  and  that  all  who  were  once  let  in,  enter 
on  the  full  fruition  of  heavenly  joy :  being  utterly  ignorant  of 
what 'heaven  is,  and  what  heavenly  joy.     It  was  therefore  told 
them,  that  the  Lord  refuses  heaven  to  no  one,  and  that  they 
might  be  admitted,  if  they  wished  it,  and  might  also  stay  there 
as  long  as  they  pleased.     Those  who  wished  it  were  admitted 
accordingly :  but  as  soon  as  they  arrived  at  the  first  threshold, 
and  felt  the  heat  of  heaven  breathe  upon  them, — such  heat  being 
the  love  in  which  the  angels  are  grounded,  and  received  the 
influx  of  the  light  of  heaven,  which  i&  the  Divine  Truth, — they 
were  seized  with  such  anguish  of  he$rt,  that  they  experienced 
infernal   torment  rather  than  heavenly  joy ;  horror-struck  by 
which,  they  cast  themselves  headlong  down.     They  thus  were 
convinced,  by  lively  experience,  that  heaven  cannot  be  bestowed 
upon  any  one  of  immediate  mercy. 

526.  I  have  sometimes  conversed  on  this  subject  with  angels; 
to  whom  I  observed,  that  most  persons  in  the  world  who  live  in 
evil,  when  talking  with  others  respecting  heaven  and  eternal  life, 
constantly  affirm,  that  entrance  into  heaven  consists  in  nothing 
but  being  admitted  out  of  mercy  alone :  and  that  those  more 
especially  believe  this,  who  make  faith  the  only  medium  of  sal 
vation.     For  these,  from  the  first  principle  of  their  religion,  pay 
no  regard  to  the  life,  and  to  the  deeds  of  the  love  which  compose 
the  life,  nor,  consequently,  to  an)7  other  means  by  which  the  Lord 
implants  heaven  in  man,  and  renders  him  receptible  of  heavenly 
joy :  and  as  they  thus  reject  every  actual  medium  as  requisite 
for  the  purpose,  they,  as  the  necessary  consequence  of  their  first 

good  and  true,  but  into  what  is  evil  and  false,  thus  not  into  divine  order,  but  into  what 
is  contrary  to  order,  and  that  lieuce  it  in  that  he  is  born  into  mere  ignorance ;  and  that 
on  this  account  it  is  necessary  that  he  be  born  anew,  that  is,  be  regenerated,  which  is 
effected  by  divine  truths  from  the  Lord,  that  he  may  be  brought  back  into  order,  nn. 
1047,  2307,  2308,  3518,  3812,  8480,  8550,  10,283,  10,284,  10,286,  10,731.  That  the  Lord, 
when  he  forms  man  anew,  that  is,  regenerates  him,  arranges  all  things  appertaining  to 
him  according  to  order,  which  is,  into  the  form  of  heaven,  nn,  5700,  6690,  0931, 10,303. 
That  evils  and  falsities  are  contrary  to  order,  and  that  still  those  who  are  principled  in 
those  things  are  ruled  by  the  Lord,-  not  according  to  order,  but  from  order,  un.  4839, 
7877,  10,778.  That  it  is  impossible  for  a  man,  who  lives  in  evils,  to  be  saved  by  mercy 
alone,  because  this  is  contrary  to  divine  order,  n.  8700. 

297 


526  OF   THE    WORLD    OF   SPIRITS,    AND 

principle,  lay  it  down  as  an  axiom,  that  man  goes  to  heaven  of 
mercy  alone, — God  the  Father,  as  they  believe,  being  moved  to 
such  mercy  by  the  intercession  of  the  Son.  To  this  the  angels 
replied,  that  they  knew  that  such  a  dogma  necessarily  follows 
from  the  assumed  principle  of  salvation  by  faith  alone ;  and  as 
that  dogma  is  the  head  of  the  rest,  and,  it  not  being  true,  no  light 
from  heaven  can  flow  into  it,  that  it  is  the  source  of  the  ignorance 
in  which  the  church  at  this  day  is  immersed  respecting  the 
Lord,  respecting  heaven,  respecting  the  life  after  death,  respect 
ing  heavenly  joy,  respecting  the  essence  of  love  and  charity,  and, 
in  general,  respecting  good,  and  its  conjunction  with  truth ;  and 
consequently  respecting  the  life  of  man,  what  is  its  origin,  and 
what  its  nature ;  although  no  one  possesses  life  from  thought 
alone,  but  from  his  will  and  the  deeds  thence  performed,  and 
only  so  far  from  the  thought  as  the  thought  partakes  of  the'will ; 
and  consequently  no  one  possesses  life  by  his  faith,  except  so 
far  as  his  faith  partakes  of  love.  The  angels  grieve  that  those 
parties  should  not  know  that  faith  alone  cannot  exist  with  any 
one,  because  faith,  independent  of  its  origin,  which  is  love,  is 
only  superficial  knowledge,  and,  with  some,  a  sort  of  confident 
persuasion,  which  puts  on  the  semblance  of  faith  (see  above,  n. 
482) ;  though  this  persuasion  is  not  seated  in  the  man's  life,  but 
is  extrinsic  to  his  life,  being  separated  from  the  man  if  it  does 
not  cohere  with  his  love.  They  said,  further,  that  those  who 
hold  such  a  principle  respecting  the  essential  medium  of  salva 
tion  with  man,  cannot  do  otherwise  than  believe  in  immediate 
mercy ;  since  they  perceive  by  natural  light,  and  also  by  ocular 
evidence,  that  separate  faith  does  not  constitute  man's  life,  be 
cause  they  who  lead  a  bad  life  can  think  in  the  same  manner, 
and  induce  on  themselves  the  same  persuasion :  which  is  the 
reason  that  it  is  believed,  that  the  bad  may  be  saved  as  well  as 
the  good,  provided  they  only,  at  the  hour  of  death,  speak  with 
confidence  of  the  Lord's  intercession,  and  of  mercy  as  procured 
by  that  intercession.  The  angels  declared,  that  they  had  never 
yet  seen  any  one,  who  had  lived  wickedly,  received  into  heaven 
by  an  act  of  immediate  mercy,  how  much  soever,  when  in  the 
world,  he  might  have  spoken  irom  such  trust  or  confidence ;  as 
in  a  more  eminent  sense  is  meant  by  faith.  On  being  asked 
whether  Abraham,  Isaac,  Jacob,  and  David,  with  the  apostles, 
had  not  been  received  into  heaven  of  immediate  mercy,  they 
replied,  Not  one  of  them;  and  they  aifirmed,  that  every  one  of 
them  had  been  received  according  to  his  life  in  the  world ;  and 
that  they  knew  where  they  were  ;  and  that  they  were  not  there 
held  in  more  esteem  than  others.  They  observed,  that  the 
reason  why  they  are  mentioned  with  honor  in  the  Word,  is, 
because,  in  the  internal  sense,  by  them  was  meant  the  Lord ; 
by  Abraham,  Isaac,  and  Jacob,  the  Lord  as  to  His  Divinity  and 
His  Divine  Humanity ;  Vy  David,  the  Lord  as  to  His  Divine 
298 


OF   THE  STATE   OF   MAN   AFTER  DEATH.  526,  527 

Royalty ;  and  by  the  apostles,  the  Lord  as  to  divine  truths. 
They  said,  further,  that  they  do  not  at  all  think  about  those 
persons  when  the  Word  is  read  by  man,  because  their  names 
do  not  enter  into  heaven ;  but  instead  of  them,  they  have  a  per 
ception  of  the  Lord ;  as  just  stated ;  and  that,  consequently,  in 
the  Word,  as  it  exists  in  heaven  (respecting  which,  see  above,  n. 
259),  those  individuals  are  nowhere  mentioned ;  because  that 
Word  is  the  internal  sense  of  the  Word  which  exists  in  the 
world.  (2) 

52T.  That  it  is  impossible  to  implant  the  life  of  heaven  in 
those  who  have  led  an  opposite  life  in  the  world,  I  am  able  to 
testify  from  much  experience.  There  were  some  who  imagined 
that  they  should  easily  receive  divine  truths  after  death,  on 
hearing  them  from  angels,  and  should  believe  them,  and,  in 
consequence,  should  live  in  a  different  manner,  and  thus  be 
capable  of  being  received  in  heaven.  But  the  experiment  was 
tried  on  great  numbers ;  only,  however,  on  such  as  had  held 
that  opinion ;  to  whom  the  trial  was  permitted,  in  order  that 
they  might  be  convinced,  that  there  can  be  no  repentance  after 
death.  Some  of  those  on  whom  the  trial  was  made,  understood 
the  truths  they  heard,  and  seemed  to  receive  them ;  but  no 
sooner  did  they  turn  towards  the  life  of  their  love,  than  they 
rejected  them,  and  even  spoke  against  them.  Some  rejected 
them  instantly,  being  unwilling  so  much  as  to  hear  them.  Some 
were  desirous  that  the  life  of  the  love  contracted  by  them  in  the 
world  should  be  taken  from  them,  and  the  angelic  life,  or  the 
life  of  heaven,  infused  in  its  place.  This,  also,  by  permission, 
was  done  for  them :  but  when  the  life  of  their  love  was  taken 
away,  they  lay  as  if  dead,  no  longer  possessing  the  use  of  any 
of  their  faculties.  From  these  and  other  modes  of  experiment, 
the  simple  good  were  instructed,  that  no  one's  life  can  possibly 
be  changed  after  death,  and  that  to  transmute  an  evil  life  into 
a  good  one,  or  the  life  of  an  infernal  into  that  of  an  angel,  is 
utterly  impracticable :  since  every  spirit  is,  from  head  to  foot, 
such  in  quality  as  his  love  is,  consequently,  such  as  his  life  is ; 
and  to  metamorphose  this  into  an  opposite  one,  were  to  destroy 
the  spirit  altogether.  The  angels  declare,  that  it  were  easier  to 
change  a  bat  into  a  dove,  or  an  owl  into  a  bird  of  paradise,  than 

(*)  That  by  Abraham,  Isaac,  and  Jacob,  in  the  internal  sense  of  the  Word,  is  meant 
the  Lord,  as' to  the  Essential  Divinity  and  the  Divine  Humanity,  nn.  1893,  4615,  6098, 
6185,  6276,  6804,  6347.  That  Abraham  is  unknown  in  heaven,  nn.  1834,  1876,  3229. 
That  by  David  is  meant  the  Lord  as  to  His  Divine  Royalty,  nn.  1888,  9954.  That  the 
twelve  apostles  represented  the  Lord  as  to  all  things  belonging  to  the  church,  thus  be 
longing  to  faith  and  love,  nn.  2129,  3354,  3488,  3858,  6397.  That  Peter  represented  the 
Lord  as  to  faith,  James  as  to  chai'ity,  and  John  as  to  the  works  of  charity,  nn.  3750, 
10,087.  That  by  the  twelve  apostles  sitting  on  twelve  thrones,  and  judging  the  twelve 
tribes  of  Israel,  is  signified,  that  the  Lord  will  judge  according  to  the  truths  and  goods 
of  faith  and  love,  nn.  2129,  6397.  That  the  names  of  the  persons  and  the  places  men 
tioned  in  the  Word  do  not  enter  heaven,  but  are  turned  into  things  and  states ;  and 
that  neither,  in  heaven,  can  the  names  be  uttered,  nn.  1876,  5225,  6516,  10,216,  10,282, 
10  432.  That  the  angels  also  think  abstractedly  from  persons,  nn.  8343,  8985,  9007. 

299 


528,  529  OF   THE    WORLD   OF   SPIRITS,    AND 

to  change  an  infernal  spirit  into  an  angel  of  heaven.  (That  man, 
in  quality,  remains  after  death,  such  as  his  life  had  been  in  the 
world,  may  be  seen  above  in  its  proper  Section,  nn.  470 — 484.) 
From  these  facts  it  may  now  appear  with  certainty,  that  no  one 
can  be  received  into  heaven  by  an  act  of  immediate  merc^. 


THAT  IT  IS  NOT  SO  DIFFICULT  TO  LIVE  THE  LIFE  WHICH  LEADS 
TO  HEAVEN,  AS  IS  COMMONLY  SUPPOSED. 

528.  Some  imagine,  that  to  live  the  life  which  leads  to  heaven, 
which  is  called  a  spiritual  life,  is  a  difficult  matter,  because  they 
have  heard  that  a  man  must  renounce  the  world,  must  deprive 
himself  of  what  are  called  the  lusts  of  the  body  and  the  flesh, 
and  must  live  in  a  spiritual  manner.     By  this  they  understand, 
that  they  must  reject  worldly  things,  which  chiefly  consist  in 
riches  arid  honors ;  mu^t  be  continually  intent  on  pious  medita 
tions  respecting  God,   salvation,  and  eternal   life ;    and  must 
spend  their  life  in  prayer,  and  in  the  reading  of  the  Word  and 
books  of  piety.     This  is  what  they  conceive  to  be  meant,  by 
renouncing  the  world,  and  living  to  the  spirit  and  not  to  the 
flesh.     But  that  the  truth  on  the  subject  is  very  different,  has 
been  granted  me  to  know  by  much  experience,  and  from  my 
conversation  with  angels ;  from  which  I  have  learned,  that,  in 
fact,  those  who  renounce  the  world,  and  live  to  the  spirit,  in 
this  way,  acquire  a  melancholy  sort  of  life,  which  is  not  capable 
of  receiving  the  joys  of  heaven ;  and  his  own  life  remains  with 
every  one  hereafter.     I  have  thus  been  assured,  on  the  contrary, 
that  in  order  to  a  man's  receiving  the  life  of  heaven,  it  is  neces 
sary  for  him  to  live  in  the  world,  engage  in  its  duties  and  busi 
ness  ;  and  that,  by  living  a  moral  and  civil  life,  he  then  receives 
spiritual  life  ;  and  that  there  is  no  other  way  by  which  the  spir 
itual  life  can  be  formed  in  man,  or  his  spirit  be  prepared  for 
heaven.     For  to  live  an  internal  life  and  not  an  external  one  at 
the  same  time,  is  like  living  in  a  house  which  has  no  founda 
tion  ;  which,  in  process  of  time,  either  sinks  into  the  ground, 
or  cracks  and  splits  to  pieces,  or  totters  till  it  falls. 

529.  If  a  rational  view  and  examination  be  taken  of  the  life 
of  man,  it  will  be  found  that  it  is  threefold ;  that  is,  that  there 
is  a  spiritual  life,  a  moral  life,  and  a  civil  life,  all  distinct  from 
each  other.     For  there  are  men  who  live  a  civil  life,  but  not  a 
moral  and  spiritual  one  :  there  are  others  who  live  a  moral  life, 
and  yet  not  a  spiritual  one :  and  there  are  others  who  live  a 
civil  life,  a  moral  life,  and  a  spiritual  life,  all  at  once.     The  last 
class  are  those  who  lead  the  life  of  heaven ;  but  the  two  others 
are  those  who  only  lead  the  life  of  the  world  separate  from  the 
life  of  heaven.     From  these  truths  it  may  evidently  appear,  ID 

300 


OF   THE   STATE   OF  MAN   AFTER   DEATH.  529,   530 

the  first  place,  that  the  spiritual  life  is  not  unconnected  with 
the  natural  life,  or  the  life  of  the  world,  but  that  there  is  a  con 
junction  between  them  like  that  between  the  soul  and  the  body, 
and  that  to  separate  them  would  be  like  living  in  a  house  with 
out  a  foundation,  as  just  observed.  Moral  and  civil  life  form 
the  actual  result  of  the  spiritual  life ;  for  to  will  well  belongs 
to  the  spiritual  life,  and  to  do  well  belongs  to  the  moral  and  civil 
life  ;  and  without  this,  the  spiritual  life  consists  in  nothing  but 
thinking  and  speaking,  from  which  the  will  withdraws,  because 
it  has  no  basis  to  rest  on  ;  and  yet  the  will  is  the  essential  spir 
itual  constituent  of  man. 

530.  That  it  is  not  so  difficult  to  live  the  life  which  leads  to 
heaven  as  is  commonly  supposed,  may  be  seen  from  *;he  follow 
ing  considerations.  Who  is  there  that  is  not  able  to  lead  a 
moral  and  civil  life,  when  every  one  is  initiated  into  it  from  his 
infancy,  and  knows  how  to  practise  it  by  his  living  in  the  world  ? 
Every  one,  also,  does  actually  lead  such  a  life,  whether  he  be  a 
bad  man  or  a  good  one  :*  for  who  is  there  that  does  not  wish 
to  be  reputed  a  sincere  and  just  man?  Xlmost  all  externally 
practise  sincerity  and  justice,  so  perfectly  as  to  appear  as  if  they 
were  sincere  and  just  in  their  heart,  or  acted  from  real  sincer 
ity  and  justice.  The  spiritual  man  ought  to  do  the  same,  and 
is  able  to  do  it  as  easily  as  the  natural  man  ;  only  there  will  be 
this  difference ;  that  the  spiritual  man  believes  in  the  Divine 
Being,  and  acts  sincerely  and  justly,  not  merely  because  civil 
and  moral  laws  require  it,  but  out  of  regard  to  the  divine  laws, 
because  these  require  it  also.  A  man  who,  when  he  acts,  thinks 
of  the  divine  laws,  has  communication  with  the  angels  of  heav 
en,  and  in  proportion  as  he  so  thinks  and  acts,  he  enters  into 
conjunction  with  them  ;  and  in  this  way  his  internal  man  is 
opened,  which,  viewed  in  itself,  is  the  spiritual  man.  When  a 
man  is  in  this  state,  he  is  adopted  and  led  by  the  Lord,  although 
he  is  not  conscious  of  it ;  and  then,  in  practising  the  sincerity 
and  justice  which  belong  to  the  moral  and  civil  life,  he  acts 
from  a  spiritual  origin ;  and  to  practise  sincerity  and  justice 
from  a  spiritual  origin,  is  to  do  so  from  actual  sincerity  and  jus 
tice,  or  to  practise  them  from  the  heart.  The  justice  and  sincer 
ity  of  such  a  person  appear,  in  their  external  form,  exactly  like 
the  same  virtues  as  practised  by  natural  men,  and  even  by  those 
who  are  evil  and  infernal ;  but  in  their  internal  form  they  are 
totally  different.  For  the  evil  only  act  sincerely  and  justly  out 
of  regard  to  themselves  and  the  world ;  wherefore,  were  they 
not  afraid  of  the  law  and  its  penalties,  and  of  the  loss  of  char 
acter,  honor,  gain,  or  life,  they  would  act  with  the  utmost  in- 

*  It  will  be  observed,  that,  throughout  this  Section,  the  author  is  not  treating  of 
those  who  are  openly  wicked,  but  of  such  as,  though  inwardly  wicked,  are  outwardly 
good :  his  object  being  to  show,  that  even  the  wicked  can  lead  good  moral  and  civil 
lives,  and,  consequently,  that  all  are  able  to  live  spiritual  lives  also.— JYr. 

301 


530,  531  OF   THE   WORLD   OF   SPIRITS,    AND 

sincerity  and  injustice  ;  for  they  have  no  fear  of  God,  nor  of  any 
divine  law,  and,  consequently,  have  no  internal  bond  to  restrain 
them ;  wherefore,  were  it  not  for  the  external  bonds,  just  men 
tioned,  they  would  defraud,  rob,  and  plunder  others,  to  the  ut 
most  of  their  ability,  and  would  take  delight  in  such  practices. 
That  such  is  their  character  inwardly,  manifestly  appears  from 
those  who  are  like  them  in  the  other  life,  where  every  one  is 
stripped  of  his  externals,  and  has  his  internals  opened,  in  which 
he  afterwards  lives  to  eternity  (see  above,  nn.  499 — 511) ;  for 
then,  being  free  from  external  restraints,  which,  as  just  stated, 
consist  in  fear  of  the  law,  and  of  the  loss  of  character,  honor, 
gain,  or  life,  they  behave  insanely,  and  laugh  at  sincerity  and 
justice.  But  those  who  have  acted  sincerely  and  justly  out  of 
regard  to  the  divine  laws,  when  stripped  of  their  externals  and 
left  in  their  internals,  behave  wisely,  because  they  are  in  con 
junction  with  the  angels  of  heaven,  by  communication  from 
whom  they  receive  their  wisdom.  From  these  facts  it  may  now 
first  appear  evident,  that  the  spiritual  man  can  act  as  the  nat 
ural  man  does,  in  the  affairs  of  civil  and  moral  life,  provided 
only,  as  to  his  internal  man,  or  as  to  his  will  and  thought,  he 
be  in  conjunction  with  fhe  Divine  Being.  (See  above,  nn.  358, 
359,  360.) 

531.  The  laws  of  spiritual  life,  the  laws  of  civil  life,  and  the 
laws  of  moral  life,  are  also  delivered  in  the  ten  commandments 
of  the  Decalogue ;  the  laws  of  spiritual  life  being  delivered  in 
the  first  three,*  the  laws  of  civil  life  in  the  next  four,  and  the 
laws  of  moral  life  in  the  last  three.  In  external  form,  the 
merely  natural  man  lives  according  to  all  these  commandments 
in  the  same  manner  as  the  spiritual  man  does  :  for  he  worships 
the  Divine  Being  in  similar  manner,  he  goes  to  church,  he 
listens  to  the  sermon,  and  he  settles  his  countenance  in  a  devo 
tional  form  :  he  does  not  commit  murder,  he  does  not  commit 
adultery,  he  does  not  steal,  he  does  not  bear  false  witness,  and 
he  does  not  defraud  his  neighbors  of  their  goods.  But  he  only 
acts  thus  out  of  regard  to  himself  and  to  the  world,  or  to  keep 
up  appearances.  In  internal  form,  the  same  individual  is  the 
exact  opposite  of  what  he  appears  in  externals.  As  in  his  heart 
he  denies  the  Divine  Being,  in  his  worship  he  plays  the  hypo 
crite,  and,  when  he  is  left  to  himself  and  his  own  thoughts,  he 
laughs  at  the  holy  things  of  the  church,  believing  that  they  only 
serve  to  keep  the  simple  multitude  under  restraint.  Such  a  per 
son,  in  consequence,  is  completely  separated  from  heaven ;  on 

*  It  is  to  be  remembered,  that  the  division  of  the  commandments  followed  bv  our 
Author,  is  that  adopted  in  the  Roman  Catholic  and  Lutheran  Churches  ;  in  which  the 
first  commandment  includes  the  first  and  second  of  the  Church  of  England  division  ; 
and  the  last  of  the  Church  of  England  division  is  divided  into  two.  Thus  the  first 
three,  as  mentioned  above,  are  what  are  commonly  reckoned?  in  this  country,  the  first 
four  ;  the  four  next,  are  what  are  commonly  called  the  fifth,  sixth,  seventh,  and  eighth 
and  the  three  last  are  those  commonly  accounted  the  ninth  and  the  tenth. — N. 

302 


OF   THE   STATE   OF  MAN   AFTEK   DEATH.  531,  532 

which  account,  not  being  a  spiritual  man,  neither  is  he  tralv  a 
moral  man  nor  a  civil  man.  For  although  he  does  not  commit 
murder,  he  hates  every  one  who  opposes  him,  and  burns  with 
revenge  inspired  by  such  hatred  :  Irom  which  cause,  were  he 
not  prevented  by  civil  laws,  and  by  external  bonds,  which  are 
fears,  he  would  commit  murder ;  and  as  he  continually  desires 
this,  it  follows  that  he  is  continually  a  murderer.  So,  although 
he  does  not  commit  adultery,  still,  since  he  believes  it  to  be 
allowable,  he  is  a  perpetual  adulterer ;  for  he  does  commit  it  as 
far  as  he  can,  and  as  often  as  he  can  do  it  with  impunity.  So, 
although  he  does  not  steal,  still,  as  he  lusts  after  the  goods  01 
others,  and  does  not  esteem  frauds  and  wicked  artifices  to  be 
contrary  to  what  is  lawful,  he  continually  plays  the  thief  in  his 
mind.  His  conduct  is  similar  with  regard  to  the  precepts  of 
moral  life,  which  are  those  that  relate  to  not  bearing  false  wit 
ness,  and  not  coveting  the  goods  of  others.  Such,  in  quality, 
is  every  man  who  denies  the  Divine  Being,  and  has  not  any 
conscience  derived  from  religion.  That  all  such  persons  are  ot 
this  character,  manifestly  appears  from  those  like  them  in  the 
other  life,  when,  their  externals  being  removed,  they  are  let 
into  their  internals  ;  for  then,  being  separated  from  heaven,  they 
act  in  unity  with  hell ;  on  which  account,  they  are  connected  in 
society  with  its  inhabitants.  Not  so  those  who  in  heart  have 
acknowledged  the  Divine  Being,  and  who,  in  the  actions  of  their 
life,  have  had  respect  to  the  divine  laws,  and  have  acted  ac 
cording  to  the  three  first  commandments  of  the  Decalogue  as 
well  as  the  others.  When  these  are  let  into  their  internals,  on 
their  externals  being  taken  away,  they  are  wiser  than  they  were 
in  the  world.  With  them,  to  come  into  their  internals,  is  like 
passing  out  of  shade  into  light,  out  of  ignorance  into  wisdom, 
and  out  of  a  sorrowful  life  into  a  happy  one ;  because  they  arc 
in  the  Divine  Sphere  proceeding  from  the  Lord,  and,  conse 
quently,  in  heaven.  These  particulars  are  stated,  in  order  that 
it  may  be  known  what  a  difference  there  is  between  these  two 
classes  of  persons,  though  they  have  led  similar  lives  in  the 
world. 

532.  Every  one  may  know,  that  the  thoughts  flow  and  take  a 
tendency  according  to  the  intentions,  or  towards  that  to  which 
the  man  directs  them :  for  the  thought  is  man's  internal  sight, 
which  is  like  the  external  sight,  in  being  turned  and  fixed  on 
the  object  to  which  it  is  bent  and  directed.  If,  therefore,  the 
internal  sight,  or  the  thought,  is  turned  towards  the  world,  and 
is  fixed  upon  it,  it  follows  that  the  thought  becomes  worldly :  if 
it  is  turned  to  self,  and  to  self-honor,  that  it  becomes  corporeal ; 
but  if  towards  heaven,  that  it  becomes  heavenly :  whence  it  fol 
lows,  also,  that  if  it  is  turned  towards  heaven,  it  is  elevated ;  if 
towards  self,  that  it  is  withdrawn  from  heaven,  and  immersed, 
la  the  corporeal  nature ;  and  if  owards  the  world,  that  it  is  also 

303 


532  OF   THE   WORLD   OF   SPIRITS,    AND 

deflected  from  heaven,  and  is  spent  upon  the  objects  that  are 
before  the  eyes.  Man's  love  is  what  produces  the  intention,  and 
determines  his  internal  sight,  or  his  thought,  towards  its  objects ; 
consequently,  the  love  ot  self  determines  the  thought  towards 
self  and  selfish  objects ;  the  love  of  the  world  towards  worldly 
objects  ;  and  the  love  of  heaven  towards  heavenly  ones.  From 
these  truths  may  be  known,  when  a  man's  love  is  known,  in 
what  sort  of  state  are  the  interiors  that  belong  to  his  mind ;  or 
that  the  interiors  of  a  man  who  loves  heaven,  are  elevated  to 
wards  heaven,  and  are  open  above ;  and  that  the  interiors  of  a 
man  who  loves  the  world  and  himself,  are  closed  above  and 
open  exteriorly.  From  which  it  may  be  concluded,  that  if  the 
superior  parts  or  faculties  belonging  to  the  mind  are  closed  above, 
the  man  can  no  longer  see  the  objects  belonging  to  heaven  and 
the  church,  and  that  then  these,  to  him,  are  enveloped  in  dark 
ness  ;  and  objects  that  are  in  darkness  are  either  denied  or  are 
not  understood.  It  is  owing  to  this,  that  those  who  supremely 
love  themselves  and  the  world,  having  the  superior  parts  or  fac 
ulties  of  their  mind  closed,  in  heart  deny  divine  truths,  and  if 
they  at  all  speak  about  them  from  the  memory,  they  still  do  not 
understand  them ;  for  they  regard  them  in  the  same  way  as  they 
regard  things  worldly  and  corporeal.  Such  being  their  state, 
nothing  occupies  their  minds  but  what  enters  through  the  senses 
of  the  body,  and  in  nothing  else  do  they  take  delight.  Among 
the  things  which  thus  enter  are  many  that  are  filthy,  obscene, 
profane,  and  direfully  wicked  ;  nor  can  their  external  mind  be 
withdrawn  from  such  things,  because  no  influx  can  take  place 
into  their  internal  mind  from  heaven,  since  this,  as  just  observed, 
is  closed  above.  The  intention  of  man,  which  is  what  deter 
mines  the  direction  of  his  internal  sight,  or  thought,  is  his  will; 
for  what  a  man  wills,  he  also  intends,  and  what  he  intends, 
engages  his  thoughts  :  if,  therefore,  his  intention  is  directed 
towards  heaven,  thither,  also,  is  his  thought  determined,  and 
with  it  his  whole  mind,  which,  in  consequence,  is  in  heaven ; 
whence,  he  afterwards  views  the  objects  of  the  world  as  below 
him,  as  a  person  does  who  looks  from  the  roof  of  a  house. 
Owing  to  this,  a  man  with  whom  the  interiors  which  belong  to 
his  mind  are  open,  is  able  to  see  the  evils  and  falsities  which 
adhere  to  him,  because  these  are  seated  in  a  region  below  that 
of  his  spiritual  mind ;  but,  on  the  contrary,  a  man  whose  inte 
riors  are  not  open,  cannot  see  his  own  evils  and  falsities,  be 
cause  he  is  immersed  in  them,  and  is  not  elevated  above  them. 
From  these  facts  may  be  concluded,  from  what  origin  a  man 
possesses  wisdom,  and  from  what  origin  he  is  possessed  by 
insanity ;  and  also,  what  sort  of  a  being  he  will  prove  after 
death,  when  he  finds  himself  left  at  liberty  both  to  will  and 
think,  and  to  act  and  speak,  according  to  his  interiors.  These 
facts  are  stated,  also,  that  it  may  be  known,  how  different  a  sort 

304; 


OF   THE   STATE   OI    MAN    AFTER   DEATH.  533,  534 

of  person  one  man  may  be  interiorly  from  another,  how  like 
him  soever  he  may  exteriorly  appear. 

533.  That  it  is  not  so  difficult  to  live  the  life  which  leads  to  , 
heaven  as  is  commonly  supposed,  is  now  evident  from  the  fact, 
that  all  that  is  necessary  for  a  man  to  do,  when  any  thing  is 
suggested  to  him  which  he  knows  to  be  insincere  and  unjust 
and  his  mind  is  inclined  towards  it,  is,  to  think  that  it  must 
not  be  done,  because  it  is  contrary  to  the  divine  commandments. 
If  a  man  accustoms  himself  to  tnink  in  this  manner,  and  acquires, 
by  practice,  a  sort  of  habit  of  it,  he  is,  by  little  and  little,  brought 
into  conjunction  with  heaven.     Now  in  proportion  as  a  man  ia 
brought  into  conjunction  with  heaven,  the  superior  parts  or 
faculties  belonging  to  his  mind  are  opened :  in  proportion  as 
these  are  opened,  he  sees  what  insincerity  and  injustice  are : 
and  in  proportion  as  he  sees  them,  they  are  capable  of  being 
removed  from  him ;   for  it  is  impossible  for  any  evil  to  be  re 
moved  till  after  it  is  seen.     This  is  a  state  into  which  man  has 
the  ability  of  entering  from  freedom  :    for  who  cannot  think, 
from  freedom,  in  the  manner  just  mentioned?     But  when  he 
has  entered  into  it,  the  Lord  works  in  him  for  the  production  of 
every  thing  that  is  good,  and  causes  him  not  only  to  see  evils, 
but  also  to  reject  them  from  his  will,  and  finally  to  hold  them 
in  aversion.     This  is  meant  by  the  Lord's  words,  "My  yoke  is 
easy,  and  my  burden  is  light" — {Matt.  xi.  30.)     But  it  is  to  be 
observed,  that  the  difficulty  of  thinking  in  this  manner,  and  also 
that  of  resisting  evils,  increases,  in  proportion  as  man  commits 
evils  from  actual  will ;  for  so  far  as  he  does  this,  he  accustoms 
himself  to  them,  till  at  length  he  does  not  see  them,  and  at  last 
he  comes  to  love  them ;  when,  influenced  by  the  delight  inspired 
by  love,  he  makes  excuses  for  them,  confirms  them  by  fallacies 
of  all  kinds,  and  calls  them  allowable  and  good.     But  this  is 
what  takes  place  with  those  who,  on  first  arriving  at  adult  age, 
rush  into  evils  as  if  regardless  of  all  restraint,  and  at  the  same 
time  reject  divine  things  from  their  heart. 

534.  A  representation  was  once  made  to  me  of  the  way  which 
leads  to  heaven,  and  of  that  which  leads  to  hell.     A  broad  way 
was  seen,  tending  towards  the  left,  or  towards  the  north ;  and 
there  appeared  many  spirits  who  were  passing  along  it.     At  a 
distance  was  perceived  a  stone  of  considerable  magnitude,  at 
which  the  broad  way  terminated.   Beyond  that  stone,  two  ways 
wentvjff,  one  towards  the  left,  and  the  other,  in  the  opposite 
direction,  towards  the  right.     The  way  which  went  towards  the 
left  was   narrow  or  straight,  leading  through  the  west  to  the 
south,  and  so  into  the  light  of  heaven ;   but  that  which  turned 
off  to  the  right  was  broad  and  spacious,  leading  obliquely  down 
wards  towards  hell.     All  the  spirits  were  seen,  at  first,  going  in 
the  same  way,  till  they  came  to  the  great  stone  where  the  two 
ways  parted  off:  but  when  ther  rorived  there,  they  were  sepa- 

20  305 


534:  OF   THE    WORLD   OF   SPIRITS,    AND 

rat?  t.  The  good  turned  off  to  the  left,  and  entered  the  straight 
wav  winch  led  to  heaven.  But  the  evil  did  not  see  the  stone 
which  stood  where  the  ways  parted  off,  but  fell  over  it,  and 
were  hurt :  and  when  they  got  up,  they  ran  along  the  broad 
way  OQ  the  right,  which  tended  towards  hell.  It  was  afterwards 
explained  to  me  what  all  these  particulars  signified.  By  the 
first  way,  which  was  broad,  and  in  which  both  good  and  bad 
walked  along  together,  conversing  with  one  another  like  friends, 
because  no  difference  was  apparent  between  them  to  the  sight, 
were  represented  those  who,  in  externals,  live  sincerely  and 
justly  alike,  and  who  are  not  to  be  known,  by  their  appearance, 
from  each  other.  But  the  stone  which  parted  the  two  ways,  or 
the  stone  at  the  corner,  against  which  the  evil  fell,  and  from 
which  they  afterwards  ran  along  the  way  leading  to  hell,  was 
represented  the  Divine  Truth,  which  is  denied  by  those  who 
look  towards  hell ;  and  in  the  supreme  sense,  by  the  same  stone 
was  signified  the  Lord's  Divine  Humanity.  But  those  who 
acknowledged  the  Divine  Truth,  and  the  Lord's  Divinity  at  the 
same  time,  were  conducted  along  the  way  which  led  to  heaven. 
From  these  representations  it  was  further  evinced  to  me,  that 
both  the  bad  and  the  good  lead  the  same  life  in  externals,  or 
walk  in  the  same  way,  and  the  one  class  as  easily  as  the  other ; 
but,  nevertheless,  that  those  who  acknowledge  the  Divine  Being 
from  their  heart,  and  especially  those  within  the  church  who 
acknowledge  the  Lord's  Divinity,  are  conducted  to  heaven : 
whereas  those  who  do  not,  are  conducted  to  hell.  The  thoughts 
of  man  that  proceed  from  his  intention  or  will,  are  represented, 
in  the  other  life,  by  ways.  In  appearance,  also,  ways  are  there 
seen,  in  complete  accordance  with  such  thoughts  from  intention ; 
and  every  one,  likewise,  walks  in  them  according  to  his  thoughts 
wrhich  proceed  from  intention.  In  consequence  of  this,  spirits 
may  be  known,  as  to  what  their  quality  is,  and  their  thoughts, 
by  the  ways  in  which  they  walk.  From  these  facts,  also,  it  was 
made  evident,  what  is  meant  by  these  words  of  the  Lord : 
"Enter  ye  in  at  the  strait  gate :  for  wide  is  the  gate,  and 
broad  is  the,  way,  that  leadeth  unto  destruction  /  and  many  there 
are  who  go  in  thereat :  because  strait  is  the  gate,  and  narrow 
is  the  way,  that  leadeth  unto  life  ;  and  few  there  are  ivho  find 
it" — (Matt.  vii.  13,  14.)  It  is  declared  that  the  way  which 
leads  to  life  is  narrow,  not  because  to  walk  in  it  is  difficult,  but 
because  there  are  few  that  find  it ;  as  is  mentioned.  From  that 
etone  seen  at  the  corner,  where  the  wide  and  common  way  ter 
minated,  and  from  which  two  other  ways  were  seen  tending  to 
opposite  quarters,  was  shown  what  is  signified  by  these  words 
of  the  Lord :  "  What  is  this  then  that  is  written,  The  stone  which 
the  builders  rejected,  the  same  is  becom,e  the  head  of  the  corner  f 
Whosoever  shall  fall  upon  that  stone,  shall  be  broken" — (Luke 
xx.  17,  18.)  The  stone  pignifies  the  Divine  Truth ;  and  the 
306 


OF   THE   STATE   OF   MAN    AFTER   DEATH.  534:,  535 

stone  (or  rock)  of  Israel,  the  Lord  as  to  His  Divine  Humanity ; 
the  builders,  are  the  members  of  the  church:  the  head  of _ the 
corner,  is  the  place  where  the  two  ways  part  off:  to  fall  and  be 
broken,  is  to  deny  and  perish^1) 

535.  It  has  been  granted  to  me  to  converse  with  some  in  the 
other  life,  who  had  retired  from  the  business  of  the. world,  in 
order  to  devote  themselves  to  a  pious  and  holy  life  ;  and  with 
some  who  had  afflicted  themselves  in  various  ways,  because  they 
imagined,  that  this  was  the  way  to  renounce  the  world,  and  to 
subdue  the  lusts  of  the  flesh.  But  the  greater  portion  of  such 
persons,  having  by  these  practices  contracted  a  melancholy  sort 
of  life,  and  removed  themselves  from  the  life  of  charity,  which 
can  only  be  acquired  by  living  in  the  world,  cannot  be  connected 
in  society  with  the  angels,  because  the  life  of  the  angels  is  a 
cheerful  one,  in  consequence  of  the  beatitude  which  they  in 
wardly  experience,  and  consists  in  doing  good  deeds,  which  are 
the  works  of  charity.  Besides,  those  who  have  adopted  a  life 
of  retirement  from  worldly  business,  are  inflamed  with  the  no 
tion  of  their  merits,  and  are  continually  urgent  to  be  admitted 
into  heaven,  because  they  think  of  heavenly  joy  as  the  reward 
due  to  their  merit ;  being  utterly  ignorant  of  what  heavenly  joy 
is.  When,  in  consequence,  they  are  admitted  among  the  angels, 
and  into  a  perception  of  their  joy,  which  is  unconnected  with 
any  notion  of  merit,  and  consists  in  the  practice  and  open  per 
formance  of  duties  and  kind  offices,  and  in  the  beatitude  arising 
from  the  good  which  they  do  by  such  means,  they  are  filled 
with  astonishment,  like  persons  who  witness  things  quite  con 
trary  to  what  they  expected :  and  being  not  capable  of  receiving 
that  joy,  they  depart,  and  are  connected  in  society  with  those 
who  are  like  themselves,  in  consequence  of  having  led  a  similar 
life  in  the  world.  But  as  to  those  who  had  lived  in  external 
sanctity,  being  continually  in  places  of  worship  and  putting  up 
prayers  there,  and  who  had  practised  self-mortification,  thinking 
all  the  while  of  themselves,  as  being,  on  these  accounts,  more 
worthy  than  others  of  being  esteemed  and  honored,  and  of  being, 
at  last,  reputed  after  death  as  saints ;  these,  in  the  other  life,  are 
not  in  heaven,  because  they  had  done  all  these  things  solely 
with  a  view  to  themselves.  Some  of  them,  having  defiled  divine 
truths  with  the  love  of  self,  in  which  they  had  immersed  them, 
are  so  insane,  as  to  think  themselves  gods ;  on  which  account, 
they  have  their  lot,  among  those  whose  character  is  like  their 
own,  in  hell.  Some  of  them  are  full  of  cunning  and  deceit,  and 
have  their  lot  in  the  hells  of  the  deceitful :  these  are  persons 
who  had  assumed  such  appearances  in  external  form,  as,  by  art 
ful  and  cunning  means,  to  induce  the  common  people  to  believe 

(')  That  stone,  or  a  stone,  signifies  truth,  nn.  114,  643,  1298,  3720,  6426,  8609,  10,376. 
That  therefore  the  law  was  inscribed  on  tables  of  stone,  u.  10,376.  That  the  stone  ol 
Israel  denotes  the  Lord  as  to  divine  truth  and  as  to  His  Divine  Humanity,  n.  6426. 

307 


535  OF   THE   WORLD   OF   SPIRITS,    ETC. 

that  a  divine  sanctity  resided  in  them.  Many  of  the  Roman 
Catholic  saints  are  of  this  description.  With  some  of  these  it 
has  been  granted  me  to  converse :  when  their  life  was  mani 
festly  described  to  me,  such  as  it  had  been  in  the  world,  and 
such  as  it  became  afterwards. 

These  statements  have  been  made,  that  it  may  be  known,  that 
the  life  which  leads  to  heaven  is  not  a  life  of  retirement  from 
the  world,  but  passed  in  the  world ;  and  that  a  life  of  piety  in 
dependent  of  the  life  of  charity,  which  can  only  be  acquired  in 
the  world,  does  not  lead  to  heaven ;  but  that  the  life  which 
leads  to  heaven  is  the  life  of  charity,  which  consists  in  acting 
sincerely  and  justly  in  every  occupation,  in  every  business,  and 
in  all  our  dealings,  from  an  interior  and  thus  heavenly  origin ; 
and  that  such  an  origin  is  inherent  in  such  a  life,  when  a  man 
acts  sincerely  and  justly  because  the  divine  laws  require  him  to 
do  so.  Such  a  life  is  not  difficult ;  whereas  the  life  of  piety 
independent  of  the  life  of  charity,  is  difficult :  and  yet  this  life 
leads  away  from  heaven,  as  much  as  it  is  commonly  supposed 
to  lead  to  it.(2) 

(")  That  a  life  of  piety  without  a  life  of  charity  is  of  no  avail,  but  with  the  latter  is  of 
advantage  in  every  respect,  nn.  8252,  8253.  That  charity  towards  one's  neighbor  con 
sists  in  doing  what  is  good,  just,  and  right,  in  all  our  dealings,  and  in  every  employ 
ment,  nn.  8120,  8121,  8122.  That  charity  towards  the  neighbor  extends  itself  to  all  the 
things,  even  to  the  most  particular,  which  a  man  thinks,  wills,  and  acts,  n.  8124.  That 
a  life  of  charity  is  a  life  according  to  the  Lord's  precepts,  n.  3249.  That  to  live  accord 
ing  to  the  Lord's  precepts  is  to  love  the  Lord,  nn.  10,143,  10,153,  10,810,  10,578,  10,648. 
That  genuine  charity  is  not  meritorious,  because  it  proceeds  from  interior  aifection,  and 
from  the  delight  thence  resulting,  nn.  (2340,)  2371,  (2400,)  3887,  6388—6393.  That  man 
after  death  remains  of  such  a  quality,  as  was  his  life  of  charity  in  the  world,  n.  8256. 
That  heavenly  blessedness  flows  from  the  Lord  into  the  life  of  charity,  n.  2363.  That 
no  one  is  admitted  into  heaven  by  thinking  only,  but  by  willing  and  doing  good  at  the 
game  time,  nn.  2401,  8459.  That  unless  the  doing  cf  good  is  conjoined  with  willing 
good  and  with  thinking  good,  there  is  no  salvation,  3. or  any  conjunction  of  the  internal 
man  with  the  external,  n.  8987. 

308 


OF    HELL. 


THAT  THE  LORD  GOVERNS  THE  HELLS. 

536.  When  treating  above  respecting  heaven,  it  has  every 
where  been  shown  that  the  Lord  is  the  God  of  Heaven  (see. 
specifically,  nn.  2 — 6)  ;  and  thus  that  the  whole  government  01 
the  heavens  is  that  of  the  Lord.     Now  as  the  relation  which 
heaven  bears  to  hell,  and  that  which  hell  bears  to  heaven,  is 
such  as  exists  between  two  opposites,  which  mutually  act  against 
each  other,  and  the  result  of  whose  action  and  reaction  is  a  state 
of  equilibrium,  in  which  all  things  may  subsist :  therefore,  In 
order  that  all  and  every  thing  should  be  maintained  in  equi 
librium,  it  is  necessary  that  He  who  governs  the  one  should  also 
govern  the  other.     For  unless  the  same  Ruler  were  to  restrain 
the  assaults  made  by  the  hells,  and  to  keep  down  the  insanities 
which  rage  in  them,  the  equilibrium  would  be  destroyed,  and 
with  it  the  whole  universe. 

537.  But  some  preliminary  observations  on  equilibrium  shall 
here  be  offered.     It  is  well  known,  that  when  two  things  mutu 
ally  act  against  each  other,  and  when  the  reaction  and  resist 
ance  of  the  one  are  equal  to  the  action  and  impulse  of  the  other, 
no  surplus  force  remains  to  either,  there  being  the  same  power 
on  both  sides  j  and  that,  in  this  situation,  each  may  be  guided 
by  a  third  agent  at  pleasure :  for  when  the  force  of  the  two  is 
neutralized  by  their  equal  opposition,  the  force  of  the  third  does 
every  thing,  and  acts  with  as  much  facility  as  if  there  were  no 
opposition  at  all.     There  is  such  an  equilibrium  between  hell 
and  heaven  :  but  it  is  not  an  equilibrium  like  that  between  two 
persons  engaged  in  personal  conflict,  the  strength  of  each  of 
whom  is  equivalent  to  that  of  the  other :  but  it  is  a  spiritual 
equilibrium,  which  is  that  of  falsity  pressing  against  truth,  and 
of  eTril  against  good :  for  falsity  grounded  in  evil  continually 
exhales  from  hell,  and  truth  grounded  in  good  continually  ex 
hales  from  heaven.     It  is  this  spiritual  equilibrium  that  causes 
man  to  enjoy  freedom  in  thinking  and  willing.     For  whatever 
a  man  thinks  and  wills  has  reference  either  to  evil  and  the  fal 
sity  proceeding  from  it,  or  to  good  and  the  truth  which  conies 
from  that  source :    consequently,  when  he  is  placed  in  that 
equilibrium,  he  enjoys  the  liberty  of  either  admitting  and  re 
ceiving  evil  and  its  falsity  from  hell,  or  good  and  its  truth  from 

309 


538—540  HELL. 

Leaven.  Every  man  is  maintained  in  this  equilibrium  by  the 
Lord,  because  he  governs  both — heaven  as  well  as  hell.  But 
why  man,  by  means  of  such  an  equilibrium,  is  maintained  in 
this  liberty,  and  why  evil  and  falsity  are  not  taken  away  from 
him,  and  good  and  truth  infused  into  him,  by  Divine  Power, 
will  be  explained  in  its  proper  Section  below. 

538.  It  has  often  been  granted  me  to  perceive  the  sphere  of 
falsity  originating  in  evil  exhaling  from  hell.     It  was  like  an  in 
cessant  effort  to  destroy  every  thing  good  and  true,  combined 
with  anger,  and  a  sort  of  raving  madness,  at  not  being  able  to 
effect  it :  there  was,  especially,  an  effort  to  destroy  the  Divine 
Sphere  proceeding  from  the  Lord,  because  every  thing  good  and 
true  comes  from  Him.     But  there  was  perceived,  as  proceeding 
from  heaven,  a  sphere  of  truth  originating  in  good,  by  which 
the  mad  fury  of  the  effort  ascending  from  hell  was  held  in 
check.     The  result  is  equilibrium.     This  sphere  from  heaven 
was  perceived  to  be  from  the  Lord  alone,  though  it  appeared  to 
come  from  the  angels  in  heaven.     The  reason  that  it  was  per 
ceived  to  come  from  the  Lord  alone,  and  not  from  the  angels, 
is,  because  every  angel  in  heaven  acknowledges  that  there  is 
nothing  of  good  and  truth  originating  in  himself,  but  that  it  is 
all  from  the  Lord. 

539.  All  power,  in  the  spiritual  world,  belongs  to  truth,  origi 
nating  in  good,  and  none  whatever  is  possessed  by  falsity  origi 
nating  in  evil.      The  reason  that  all  power  resides  in  truth 
originating  in  good,  is,  because  the  actual  Divine  Sphere  in 
heaven  is  Divine  Good  and  Divine  Truth  ;  and  all  power  be 
longs  to  the  Divine  Being.     The  reason  that  no  power  whatever 
is  possessed  by  falsity  originating  in  evil,  is,  because  all  power 
resides  in  truth  originating  in  good ;  and  in  falsity  originating 
in  evil  there  exists  nothing  of  truth  originating  in  good.     The 
result  is,  that  all  power  is  in  heaven,  and  none  at  all  in  hell. 
For  every  one  in  heaven  is  grounded  in  truths  originating  in 
good,  and  every  one  in  hell  is  immersed  in  falsities  originating 
in  evil :  since  no  one  is  admitted  into  heaven,  until  he  is  ground 
ed  in  truths  originating  in  good,  nor  is  any  one  cast  down  into 
hell  until  he  is  immersed  in  falsities  originating  in  evil.     (That 
such  is  the  fact,  may  be  seen  in  the  Sections  that  treat  of  the  first, 
second,  and  third  states  of  man  after  death,  nn.  491 — 520.    And 
that  all  power  resides  in  truth  derived  from  good,  may  be  seen 
in  the  Section  on  the  Power  of  the  Angels  of  Heaven,  nn.  228 
—233.) 

540.  Such,  then,  is  the  equilibrium  between  heaven  and  hell. 
The  inhabitants  of  the  world  of  spirits  exist  in  that  equilibrium, 
because  the  world  of  spirits  is  intermediate  between  heaven  and 
hell.     From  the  same  cause,  all' men  in  the  natural  world  are 
maintained  in  the  same  equilibrium ;  for  men  in  the  natural 
world  are  governed  of  the  Lord  through  the  medium  of  spirits 

310 


BELL.  '  541—543 

in  the  world  of  spirits  ;  a  subject  that  will  be  treated  of  in  its 
proper  Section  below.  Such  an  equilibrium  coirld  not  be  main 
tained,  did  not  the  Lord  govern  both, — heaven  as  well  as  hell, 
and  regulate  the  effort  on  each  side :  otherwise,  falsities  origin 
ating  in  evil  would  attain  the  preponderance,  and  would  influ 
ence  the  simple  good  who  dwell  in  the  ultimate  circumferences 
of  heaven,  who  might  be  more  easily  perverted  than  the  angels 
themselves  :  on  the  accomplishment  of  which,  the  equilibrium 
would  perish,  and  together  with  it,  the  freedom  enjoyed  by  men. 

541.  Hell,  like  heaven,  is  divided  into  societies,  and,  in  fact, 
into  as  many  as  there  are  in  heaven  :  for  every  society  in  heaven 
has  a  society  opposite  to  it  in  hell ;  which  is  provided  for  the 
preservation  of  the  equilibrium.     But  the  societies  in  hell  are 
distinctly  arranged  according  to  the  various  kinds  of  evil  wfth 
the  falsities  thence  originating ;  because  the  societies  in  heaven 
are  distinctly  arranged  according  to  the  various  kinds  of  good 
and  the  truths  which  are  thence  derived.     That  every  kind  ot 
good  has  an  evil  opposite  to  it,  and  every  kind  of  truth  its  op 
posite  falsity,  may  be  known  from  the  circumstance,  that  neither 
would  be  any  thing  without  relation  to  its  opposite  ;  and  that 
from  its  opposite  is  known  what  it  is  in  kind,  and  what  in  de 
gree ;  and  that  this  is  the  cause  of  all  perception  and  sensation. 
On  this  account,  it  is  continually  provided  by  the  Lord,  that 
every  society  of  heaven  should  have  its  opposite  in  some  society 
of  hell,  and  that  there  should  be  an  equilibrium  between  them. 

542.  Since  hell  is  divided  into  as  many  societies  as  heaven  is. 
it  follows,  that  there  are  as  many  distinct  hells  as  there  are  so 
cieties  of  heaven :  for  as  every  society  of  heaven  is  a  heaven  on 
a  smaller  scale  (see  above,  nn.  51 — 58),  so,  on  a  smaller  scale, 
every  society  of  hell  is  a  hell.      Since,  therefore,  there  are,  in 
general,  three  heavens,  it  follows,  that  there   are,  in  general, 
three  hells :  a  lowest  hell,  which  is  opposite  to  the  inmost  or 
third  heaven ;  a  middle  hell,  which  is  opposite  to  the  middle  or 
second  heaven ;  and  an  upper  one,  which  is  opposite  to  the  ul 
timate  or  first  heaven. 

543.  In  what  manner  the  hells  are  governed  by  the  Lord, 
shall  also  be  briefly  explained.     In  general,  the  hells  are  gov 
erned  by  the  general  afflux  of  Divine  Good  and  Divine  Truth 
proceeding  from  the  heavens,  by  which  the  common  or  general 
effort  flowing  from  the  hells  is  restrained  and  held  in  check ; 
and  also  by  the  special  afflux  proceeding  from  every  heaven, 
and  from  every  society  of  heaven.     In  particular,  the  hells  are 
governed  by  angels,  to  whom  is  assigned  the  office  of  inspecting 
the  hells,  and  keeping  down  the  insanities  and  disturbances 
which  prevail  in  them.     Sometimes,  also,  angels  are  sent  thith 
er,  and  regulate  them  when  actually  present.     But,  in  general, 
all  the  inhabitants  of  hell  are  governed  by  their  fears.     Some 
are  governed  by  fears  that  had  been  implanted  in  them  while 

311 


544,  545  HELL. 

they  lived  in  the  world,  and  which  still  retain  an  influence  ;  but 
as  these  are  not  sufficient,  and  also  gradually  lose  their  force, 
they  are  governed  by  fears  of  punishment :  and  it  is  chiefly  by 
these  that  they  are  deterred  from  committing  evils.  The  pun 
ishments  which  they  undergo  are  of  many  sorts,  slighter  or  more 
grievous  according  to  the  nature  of  the  evils  to  be  restrained. 
For  the  most  part,  the  more  malignant  spirits,  who  excel  the 
others  in  cunning  and  artifice,  and  are  able  to  keep  them  in 
obedience  and  slavery  by  punishments  and  the  terrors  thus  in 
spired,  are  set  over  the  rest :  but  these  governors  themselves 
dare  not  go  beyond  the  bounds  prescribed  to  them.  It  is  ne 
cessary  to  be  known,  that  the  only  means  of  restraining  the 
violence  and  furious  madness  of  the  inhabitants  of  hell,  is  by 
the  fear  of  punishment :  there  is  no  other  whatever. 

544.  It  has  hitherto  been  supposed  in  the  world,  that  there  is 
a  certain  individual  devil  who  rules  over  the  hells ;  and  that  he 
was  created  an  angel  of  light,  but  afterwards  became  a  rebel, 
and  was  cast,  with  his  crew,  into  hell.  The  reason  that  such  a 
belief  has  prevailed  is,  because  mention  occurs  in  the  Word  of 
the  devil  and  Satan,  and  also  of  Lucifer,  and  the  Word  has  been 
understood,  in  those  passages,  according  to  the  literal  sense : 
whereas  the  truth  is,  that  by  the  devil  and  Satan  is  there  signi 
fied  hell ;  by  the  devil  being  meant  that  hell  which  is  at  the 
back,  and  which  is  inhabited  by  the  wrorst  sort  of  spirits,  who 
are  called  evil  genii ;  and  by  Satan,  the  hell  which  is  in  front, 
the  inhabitants  of  which  are  not  so  malignant,  and  who  are  call 
ed  evil  spirits  :  whilst  by  Lucifer  are  signified  such  as  belong  to 
Babel  or  Babylon,  who  are  those  who  pretend  to  extend  their 
authority  over  heaven  itself.  That  there  is  not  any  individual 
devil  to  whom  the  hells  are  subject,  is  also  evident  from  the  cir 
cumstance,  that  all  the  inhabitants  of  the  hells,  like  all  the  in 
habitants  of  the  heavens,  are  derived  from  the  human  race  (see 
above,  nn.  311 — 317) ;  and  that  those  who  have  gone  thither, 
from  the  beginning  of  creation  till  the  present  time,  are  myriads 
of  myriads  in  number,  every  one  of  whom  is  such  a  devil  in 
quality,  as  he  had  made  himself,  while  he  lived  in  the  world,  by 
confirming  himself  against  the  Divine  Being.  (Respecting  these 
subjects,  see  above,  nn.  311,  312.) 


THAT  NO  ONE  IS  CAST  INTO  HELL  BY  THE  LORD ;  BUT  THAT  THE 
SPIRIT  DOES  IT  HIMSELF. 

545.  The  opinion  has  prevailed  with  some;  that  God  turns 

away  his  face  from  man,  rejects  him,  and  casts  him  into  hell ; 

and  that  he  is  full  of  anger  against  him  on  account  of  the  evil 

of  which  he  is  guilty  :  and  some  go  still  further,  affirming  that 

312 


HELL.  51:5,  546 

God  punishes  man,  and  brings  evil  upon  him.  Those  who  hold 
this  opinion  confirm  themselves  in  it  by  the  literal  sense  of  the 
Word,  in  which  such  statements  occur ;  not  being  aware,  that 
the  spiritual  sense  of  the  Word,  which  explains  the  literal  sense, 
is  very  different,  and  that,  consequently,  the  genuine  doctrine 
of  the  church,  which  is  derived  from  the  spiritual  sense  of  the 
Word,  inculcates  different  sentiments  :  for  this  teaches,  that 
God  never  turns  away  his  face  from  man,  never  rejects  him, 
never  casts  any  one  into  hell,  and  never  is  angry .(*)  This,  also, 
every  one  whose  mind  is  in  a  state  of  illumination,  perceives, 
when  he  reads  the  Word,  from  this  consideration  alone,  that 
God  is  Good  Itself,  Love  Itself,  and  Mercy  Itself;  and  that 
Good  Itself  cannot  possibly  do  evil  to  any  one ;  nor  can  Love 
Itself  and  Mercy  Itself  possibly  cast  man  away  from  them,  be 
cause  this  would  be  contrary  to  the  very  essence  of  mercy  and 
love,  and,  of  consequence,  contrary  to  the  Divine  Nature  Itself. 
Those,  therefore,  who  think  from  an  enlightened  mind,  clearly 
perceive,  when  they  read  the  Word,  that  God  never  turns  Him 
self  away  from  man,  and,  as  He  never  turns  Himself  away  from 
man,  that  He  deals  with  him  from  a  principle  of  goodness,  of 
love,  and  of  mercy  ;  or,  in  other  words,  that  He  desires  his  good, 
that  He  loves  him,  and  that  He  has  mercy  upon  him.  Conse 
quently,  they  see  also,  that  when  such  statements  as  are  above 
alluded  to,  occur,  they  conceal  within  them  a  spiritual  sense, 
according  to  which  those  expressions  are  to  be  explained,  which, 
in  the  literal  sense,  are  employed  in  accommodation  to  man's 
capacity,  and  which  speak  according  to  his  first  and  general 
ideas. 

546.  Those  who  enjoy  illumination,  see,  further,  that  good 
and  evil  are  two  opposites,  which  are  as  contrary  as  heaven  and 
hell,  and  that  all  good  conies  from  heaven,  and  all  evil  from 
hell ;  and  as  the  Divine  Sphere  proceeding  from  the  Lord  con 
stitutes  heaven  (see  above,  nn.  7 — 12),  that,  from  the  Lord, 
nothing  but  good  flows  into  man,  and,  from  hell,  nothing  but 
evil ;  and,  consequently,  that  the  Lord  is  continually  withdraw 
ing  man  from  evil,  and  leading  him  to  good  ;  but  that  hell  is 
continually  leading  him  into  evil.  Unless  man  stood  between 
both,  he  would  not  possess  any  thought,  nor  any  will,  still  less 
any  liberty,  nor  any  choice  ;  for  man  enjoys  all  these  in  conse 
quence  of  the  equilibrium  between  good  and  evil :  if,  therefore, 
the  Lord  were  to  turn  Himself  away  from  him,  and  leave  him 
to  evil  alone,  he  would  no  longer  be  a  man.  From  these  trutlxs 

(*)  That  anger  and  wrath,  in  the  Word,  are  attributed  to  the  Lord,  but  they  apper 
tain  to  man,  and  that  it  is  so  expressed,  recause  it  so  appears  to  man  when  he  is  pun 
ished  and  condemned,  nn.  5798,  6997,  8284,  8483,  8875,  9306,  10,431.  That  evil  also  is 
attributed  to  the  Lord,  when  yet  from  the  Lord  nothing  but  good  can  come,  nn.  2447. 


6073,  6992,  6997,  7533,  7632,  7877,  7926,  8227,  8228,  8632,  9306.  Why  it  is  so  expressed 
in  the  Word,  nn.  6073,  6992,  6997,  7643,  7632,  7679,  7710,  7926,  3282,  9009,  9128.  That 
the  Lord  is  pure  mercy  and  clemency,  nn.  6997,  8875. 

313 


54:7,   54:8  HELL. 

it  is  evident,  that  the  Lord  enters  by  influx,  witl  good,  into 
every  man,  into  the  bad  man  as  well  as  into  the  good ;  but  with 
this  difference ;  that,  with  the  bad  man,  His  operation  consists 
in  continually  withdrawing  him  from  evil ;  and  with  the  good 
man,  in  continually  leading  him  to  good ;  and  that  the  cause 
of  this  difference  lies  with  the  man  himself,  because  he  is  the 
recipient. 

54:7.  From  these  observations  it  may  appear  with  certainty, 
that  it  is  by  influence  from  hell  that  man  does  evil,  and  by  in 
fluence  from  the  Lord  that  he  does  good.  But  as  man  believes, 
that  whatever  he  does,  he  does  from  himself,  the  consequence 
is,  that  the  evil  which  he  does  adheres  to  him  as  his  own.  It 
hence  follows,  that  the  cause  of  his  own  evil  lies  with  man,  and 
not  at  all  with  the  Lord.  Evil  as  existing  with  man,  is  hell,  as 
existing  with  him  :  for  whether  you  say  evil  or  hell,  it  amounts 
to  the  same  thing.  Now  since  the  cause  of  his  own  eril  lies 
with  man  himself,  it  follows,  that  it  is  he  who  casts  himself  into 
hell,  and  not  the  Lord  ;  and  so  far  is  the  Lord  from  lewJing 
man  into  hell,  that  He  delivers  from  hell,  so  far  as  the  mau  does 
not  will  and  love  to  abide  in  his  own  evil.  But  the  whole  of 
man's  will  and  love  remains  with  him  after  death  (see  above, 
nn.  4:70 — 4:84):  whoever  wills  and  loves  evil  in  the  woild,  wills 
and  loves  the  same  evil  in  the  other  life  ;  and  he  then  no  longer 
suffers  himself  to  be  withdrawn  from  it.  It  hence  results,  that 
the  man  who  is  immersed  in  evil,  is  connected  by  invisible 
bonds  with  hell :  he  also  is  actually  there  as  to  his  spirit :  and, 
after  death,  he  desires  nothing  more  earnestly  than  to  be  where 
his  evil  is.  It  follows  that  the  man,  after  death,  casts  himself 
into  hell ;  and  that  this  is  not  done  by  the  Lord. 

54:8.  In  what  manner  this  takes  place,  shall  also  be  stated. 
When  a  man  enters  the  other  life,  he  is  first  taken  under  the 
care  of  angels,  who  render  him  all  kind  offices,  converse  with 
him  respecting  the  Lord,  respecting  heaven,  and  respecting  the 
angelic  life,  and  instruct  him  in  subjects  relating  to  truth  and 
to  good.  If,  however,  the  man,  who  is  now  a  spirit,  is  one  of 
those,  who,  while  in  the  world,  were  acquainted,  indeed,  with 
Buch  matters,  but  in  heart  denied  or  despised  them,  he  desires, 
after  some  conversation,  to  be  rid  of  their  company,  and  actually 
seeks  how  to  depart ;  on  perceiving  which,  the  angels  leave  him. 
After  joining  several  other  companies,  he  is  at  last  associated 
with  those  who  are  immersed  in  the  same  evil  as  himself.  (See 
above,  nn.445 — 452.)  When  this  is  effected,  he  averts  himself 
from  the  Lord,  and  turns  his  face  towards  the  hell  with  which 
he  had  been  connected  while  in  the  world  ;  being  the  hell  which 
is  the  abode  of  those  who  are  immersed  in  a  similar  love  of  evil. 
From  these  facts  it  is  evident,  that  the  Lord  draws  every  spirit 
towards  Himself  by  means  of  His  angels,  and  also  by  an  influx 
from  heaven ;  but  that  the  spirits  who  are  grounded  in  evil 
314 


HELL.  549,  550 

strenuously  resist,  and,  in  a  manner,  tear  themselves  away  from 
the  Lord :"  for  they  are  drawn  along  by  their  own  evil,  and 
consequently  by  hell,  as  with  a  rope  ;  and  as  they  are  thus 
drawn  along,  and,  from  the  love  of  evil,  are  willing  to  follow,  it 
is  evident  that  they  freely  cast  themselves  into  hell.  That  such 
is  the  fact,  cannot  be  believed  in  the  world,  in  consequence  of 
the  idea  of  hell  commonly  entertained;  nor  in  the  other  life,  to 
the  eyes  of  those  who  are  not  in  hell,  does  the  actual  process 
appear  otherwise  than  in  agreement  with  the  common  idea. 
But  it  does  not  so  appear  to  those  who  undergo  it :  for  they 
enter  hell  of  their  own  accord,  and  those  who  enter  it  from  an 
ardent  love  of  evil,  appear  as  if  they  were  thrown  in  a  perpen 
dicular  direction,  with  their  head  downwards  and  their  feet 
upwards.  It  is  owing  to  this  appearance,  that  it  seems  as  if  they 
were  cast  down  into  hell  by  the  Divine  Power:  on  which  sub 
ject  more  will  be  stated  below.  (See  n.  574.)  From  these  state 
ments  it  may  now  be  seen,  that  the  Lord  does  not  cast  any  one 
into  hell,  but  that  every  one  who  goes  there  does  it  himself; 
and  that  he  not  only  does  so  while  he  lives  in  the  world,  but 
after  death  likewise,  when  he  becomes  a  spirit  among  other 
spirits. 

549.  The   reason   that  the   Lord   cannot,  from   His    Divine 
Essence,  which  is  Good,  Love,  and  Mercy,  deal  in  the  same 
manner  with  every   man,  is,   because  evils,  and    the  falsities 
grounded  in  them,  stand  as  obstacles  in  the  way,  and  not  only 
dull  His  divine  influx,  but  reject  it  entirely.     Evils  and  their 
falsities  are  like  black  clouds,  which  place  themselves  between 
a  man's  eye  and  the  sun,  and  take  away  the  sunshine  and  the 
serenity  of  the  day.     The  sun,  however,  still  continues  in  the 
perpetual  effort  to  dissipate  the  obstructing  clouds :  for  he  re 
mains  behind  them,  and  operates  upon  them  for  their  disper 
sion  ;   and,  till  this  can  be  effected,  he  transmits  a  degree  of 
shady  light  to  the  eye  of  man  by  various  indirect  passages.     A 
similar  state  of  things  exists  in  the  spiritual  world :  but  there, 
the  sun  is  the  Lord,  and  his  Divine  Love  (see  above,  nn.  116- 
140) ;  the  light  is  the  Divine  Truth  (see  above,  nn.  126—140) , 
black  clouds,  are  falsities  originating  in  evil ;  and  the  eye  is  the 
understanding.     In  proportion  as  any  one  there  is  immersed  in 
falsities  originating  in  evil,  he  is  encompassed  by  such  a  cloud, 
the  blackness  and  density  of  which  are  according  to  the  degree 
of  his  evil.     From  this  comparison  may  be  seen,  that  the  Lord 
is  perpetually  present  with  every  one,  but  that  He  is  received  in 
different  ways. 

550.  Evil  spirits  in  the  world  of  spirits  are  severely  punished, 
in  order  that  they  may  be  deterred  by  such  punishments  from 
the  commission  of  crimes.     It  also  appears  as  if  their  sufferings 
were  inflicted  by  the  Lord  :   but  still,  not  the  least  of  the  pun 
ishments  which  they  undergo  comes  from  the  Lord,  but  all  of  it 

315 


550,  551  HELL. 

from  evil  itself.  For  evil  is  so  combined  with  its  punishment, 
that  to  separate  them  is  impossible.  The  infernal  crew  desire 
and  love  nothing  better  than  to  do  injury,  especially  to  inflict 
punishment  and  torture  on  others  :  and  they  also  do  injury  to, 
and  inflict  punishment  on,  every  one,  who  is  not  protected  by 
the  Lord.  When  therefore  evil  is  done  by  any  one  from  an 
evil  heart,  since  evil  casts  away  from  itself  all  protection  from 
the  Lord,  infernal  spirits  fall  upon  the  person  who  is  guilty  oi 
it,  and  punish  him.  This  may  in  some  measure  be  illustrated 
by  crimes  and  their  punishments  in  the  world,  where,  also,  they 
are  combined  together.  The  laws  prescribe  for  every  crime  its 
punishment;  in  consequence  of  which,  whoever  commits  the 
crime,  also  incurs  the  penalty.  The  only  difference  is,  that,  in 
the  world,  the  crime  may  be  concealed ;  whereas  this  is  impos 
sible  in  the  other  life.  From  these  truths  it  may  appear  with 
certainty,  that  the  Lord  brings  evil  on  no  one,  and  that  the  case, 
in  this  respect,  is  the  same  as  occurs  in  the  world :  for  there, 
the  cause  of  the  punishment  of  a  criminal  neither  lies  in  the 
king,  nor  in  the  judge,  nor  in  the  law ;  since  neither  of  these 
was  the  cause  of  the  crime  committed  by  the  malefactor. 


THAT  ALL  THE  INHABITANTS  OF  THE  HELLS  ARE  IMMERSED  IN 
EVILS,  AND  IN  FALSITIES  THENCE  PROCEEDING,  ORIGINATING 
IN  SELF-LOVE  AND  THE  LOVE  OF  THE  WORLD. 

551.  All  the  inhabitants  of  the  hells  are  immersed  in  evils 
and  in  falsities  derived  from  them ;  and  there  is  no  one  there 
who  is  grounded  in  evils,  and  at  the  same  time  in  truths.  Most 
bad  characters  in  the  world  are  acquainted  with  spiritual  truths, 
which  are  those  belonging  to  the  church,  having  learned  them 
in  childhood,  and,  at  a  later  period,  from  sermons  and  from 
reading  the  Word,  and  having  afterwards  spoken  of  them  from 
such  acquired  knowledge.  Some,  also,  have  led  others  to  believe 
that  they  were  Christians  in  heart,  because  they  knew  how  to 
speak  from  truths  with  pretended  affection,  and  to  deal  sincerely 
as  if  under  the  influence  of  spiritual  fidelity  :  but  such  of  these 
as  interiorly  thought  in  opposition  to  the  truths  from  which  they 
spoke,  and  only  abstained  from  the  practice  of  the  evils  that 
were  agreeable  to  their  thoughts  out  of  regard  to  the  laws  of 
their  country,  and  to  their  own  reputation,  honor,  and  gain,  are 
all,  in  heart,  evil,  and  are  only  grounded  in  truths  and  goods  as 
to  their  body,  not  as  to  their  spirit.  In  the  other  life,  there 
fore,  when  the  externals  of  such  persons  are  stripped  off,  and 
the  internals  belonging  to  their  spirits  are  revealed,  they  are 
immersed  altogether  in  evils  and  falsities,  and  do  not  retain  any 
of  the  truths  and  goods  which  they  had  professed  and  appeared 
316 


HELL.  551,  552 

to  practise ;  and  it  is  made  manifest,  that  those  truths  and 
goods  only  resided  in  their  memory,  being  entertained  there 
like  any  common  matters  with  which  they  were  acquainted,  and 
that,  when  they  were  in  conversation,  they  thence  drew  them 
forth,  and  put  on  the  semblance  of  good  affections,  as  if  under 
the  influence  of  spiritual  love  and  faith.  When  such  persons 
are  let  into  their  internals,  and  consequently  into  their  evils, 
they  can  no  longer  utter  truths,  but  only  falsities*  because  they 
speak  from  evils,  and  to  utter  truths  from  evils  is  a  thing  impos 
sible,  since  the  spirit  is  then  nothing  but  his  own  evil,  and  what 
proceeds  from  evil  is  falsity.  Every  evil  spirit  is  reduced  to 
this  state,  before  he  is  cast  into  hell.  (See  above,  nn.  499 — 512.) 
This  is  called  being  divested  of  truths  and  goods ;(')  and  the 
divesting  process  consists  in  nothing  but  in  the  party's  being 
let  into  his  internals,  thus  into  ih&proprium  of  his  spirit  or  into 
his  spirit  itself.  (Respecting  these,  also,  see  above,  n.  425.) 

552.  When  a  man  after  death  is  brought  to  this  state,  he  is 
no  longer  a  spirit  resembling  in  his  state  a  man,*  as  he  is  in  his 
first  state,  treated  of  above  (iin.  491 — 498),  but  is  truly  a  spirit : 
for  one  who  is  truly  a  spirit  has  a  face  and  personal  form  corre 
sponding  to  his  internals,  which  belong  to  his  mind,  and,  conse 
quently,  has  an  external  form,  that  is  the  type  or  effigy  of  his 
internals.  Such  is  the  state  of  a  spirit,  after  he  has  completed 
the  first  and  second  states,  treated  of  above.  Consequently,  it 
is  then  known,  as  soon  as  he  is  seen,  what  sort  of  a  spirit  he  is, 
not  only  by  his  countenance,  but  by  his  person;  and  also  by 
his  speech,  and  by  his  gestures.  As,  likewise,  he  is  now  in  his 
intrinsic  identity,  he  cannot  abide  anywhere,  but  where  those 
like  himself  dwell.  For,  in  the  spiritual  world,  there  is  a  com 
plete  communication  of  affections  and  of  the  thoughts  thence 
originating;  on  which  account  a  spirit  is  conducted,  as  if  of 
himself,  because  from  his  own  affection  and  its  delight,  to  those 
who  are  like  him ;  indeed,  he  also  turns  himself  in  that  direc 
tion,  because  he  then  inhales  his  own  life,  or  draws  his  breath 
freely ;  which  he  cannot  do  when  he  turns  another  way.  It  is 
to  be  remembered,  that  communication  with  others  takes  place 
in  the  spiritual  world  "according  to  the  direction  in  which  a 
spirit  turns  his  face,  and  that  he  perpetually  has  those  before 
his  face  who  are  grounded  in  the  same  love  as  himself;  a  cir- 

^)  That  the  evil,  before  they  are  cast  down  into  hell,  are  devastated  as  to  truths  and 
£oods,  and  that  when  these  are  taken  away  from  them,  they  are  carried  of  themselves 
into  hell,  nn.  6977,  7039,  7795,  8210,  8232,  9330.  That  the  Lord  does  not  devastate 
them,  but  that  they  devastate  themselves,  nn.  7643,  7926.  That  every  evil  has  in  it  a 
principle  of  falsity,  wherefore  those  who  are  immersed  in  evil,  are  also  immersed  in 
ialsity,  although  some  of  them  do  not  know  it,  nn.  7577,  8094.  That  those  who  are  in 
evil,  cannot  but  think  what  is  false,  when  they  think  from  themselves,  n.  7437.  That 
all  who  are  in  the  hells  speak  falsities  from  evil,  un.  1695,  7351,  7352,  7357,  7392,  7689. 

*  The  term  here  used  in  the  original  is  honio-spiritus, — "  a  man-spirit,"  as  mentioned 
in  the  note  above,  p.  228 :  but  as  it  cannot  here  be  translated,  as  in  every  other  instance, 
"  man,  now  a  spirit,"  it  is  rendered  as  above,  which  seems  exactly  to  express  the  author's 
meaning. — N. 

317 


552,  553  HELL. 

cumstance  which  continues,  let  him  turn  his  body  about  as  he 
may.  (See  above,  n.  151.)  It  is  owing  to  this,  that  all  infernal 
spirits  turn  themselves  back  from  the  Lord  towards  those  masses 
of  thick  darkness  and  of  darkness,  which,  in  the  spiritual  world, 
occupy  the  places  of  the  sun  and  the  moon  of  the  natural  world ; 
whereas  all  the  angels  of  heaven  turn  themselves  towards  the 
Lord,  as  the  sun  arid  as  the  moon  of  heaven.  (See  above,  nn. 
123,  143,  144,»151.)  From  these  facts  it  may  now  appear  with 
certainty,  that  all  the  inhabitants  of  the  hells  are  immersed  in 
evils  and  in  the  falsities  thence  proceeding :  and  also,  that  they 
are  turned  in  the  direction  of  their  own  loves. 

553.  All  the  spirits  in  the  hells,  viewed  in  any  degree  of  the 
light  of  heaven,  appear  in  the  form  belonging  to  their  own  evil : 
for  every  one  is  then  the  effigy  of  his  own  evil,  because,  in  every 
one,  the  interiors  and  the  exteriors  act  in  unity,  the  interiors 
visibly  exhibiting  themselves  in  the  exteriors,  which  consist  oJ 
the  face,  the  body,  the  speech,  and  the  gestures.  They  thus,  as 
to  their  quality,  are  recognized  at  sight.  In  general,  there  are 
forms  expressive  of  contempt  of  others,  and  of  menace  against 
those  who  do  not  pay  them  respect :  there  are  forms  expressive  oi 
hatred  of  various  kinds :  there  are  forms  expressive  of  revenge, 
also  of  various  kinds.  Through  those  forms  their  ferocious  and 
cruel  passions  shine  forth  from  their  interiors.  When,  however, 
others  praise  them,  treat  them  with  respect,  and  worship  them, 
their  face  draws  in  its  savage  expression,  and  shows  an  appear 
ance  of  gladness  arising  from  the  delight  thus  imparted.  All 
those  forms,  as  they  actually  appear,  cannot  be  described  in  a 
few  words,  for  no  one  of  them  is  the  same  as  another :  only, 
among  those  spirits  who  are  characterized  by  a  similar  evil,  and 
who  reside,  in  consequence,  in  the  same  infernal  society,  there 
exists  a  common  likeness,  from  which,  as  a  plane  giving  birth  to 
varieties,  the  faces  of  all  the  individuals  belonging  to  the  society 
possess  a  certain  resemblance  to  each  other.  In  general,  their 
faces  are  shocking,  and  appear  void  of  life,  like  those  of  corpses. 
Those  of  some  are  black :  those  of  others  are  liery,  like  little 
torches :  those  of  others  are  deformed  with  pimples,  blotches, 
and  ulcers :  and  with  many,  no  face  appears  at  all,  but  instead 
of  it  a  hairy  or  bony  mass;  and  with  some,  nothing  but  grinning 
teeth.  Their  bodies,  also,  are  monstrous  in  shape,  and  their 
speech  sounds  as  if  full  of  anger,  of  hatred,  or  of  revenge :  for 
every  one  speaks  ftom  his  own  falsity,  and  in  a  tone  expressive 
of  his  own  evil.  In  one  word :  they  all  are  images  of  their  own 
hell.  As  to  hell  itself,  it  has  not  been  granted  me  to  see  of  what 
form  it  is  in  the  whole :  it  has  only  been  told  me,  that  as  the 
universal  heaven,  viewed  collectively,  is  as  one  man  (see  nn.  59 
— 67),  so  the  universal  hell,  viewed  collectively,  is  as  one  devil, 
and  may  also  be  exhibited  to  view  in  the  shape  of  one  devil. 
(See  above,  n.  544.)  But  as  to  the  forms  which  belong  to  hells 
318 


HELL.  554, 555 

in  particular,  or  .nfernal  societies,  these  it  has  often  been  granted 
me  to  behold  :  for  at  the  apertures  leading  to  them  in  the  world 
of  spirits,  which  are  called  the  gates  of  hell,  there  generally 
appears  a  monster,  which  represents  the  common  form  of  those 
within.  The  outrageous  passions  of  the  inhabitants  are  also 
represented  by  shocking  and  direful  appearances,  the  parti culars 
of  which  I  forbear  to  mention.  But  it  is  to  be  observed,  that 
the  infernal  spirits  appear  in  such  forms  only  when  viewed  in 
the  light  ol  heaven :  but  among  themselves  they  appear  like 
men ;  whick  is  provided  of  the  Lord's  divine  mercy,  that  they 
may  not  appear  as  loathsome  to  each  other  as  they  do  to  the 
angels.  This  appearance,  however,  is  a  fallacy :  for  as  soon  as  a 
ray  of  the  light  of  heaven  is  let  in  upon  them,  their  human  forms 
are  turned  into  monstrous  ones,  such  as  they  intrinsically  are, 
and  as  are  described  above ;  for  in  the  light  of  heaven,  every 
thing  appears  as  it  intrinsically  is.  For  this  reason,  among 
others,  they  flee  from  the  light  of  heaven,  and  cast  themselves 
into  their  own  gross  light,  which  is  like  that  emitted  from  ignited 
charcoal,  and,  in  some  places,  like  that  of  burning  brimstone : 
but  this  light  is  also  turned  into  absolute  darkness,  when  any 
ray  of  light  flows  in  upon  it  from  heaven.  It  is  on  this  account 
that  the  hells  are  said  to  be  immersed  in  thick  darkness  and  in 
darkness ;  and  that  thick  darkness  and  darkness  signify  falsities 
originating  in  evil,  such  as  prevail  in  hell. 

554.  From  an  inspection  of  the  monstrous  forms  belonging  to 
the  spirits  in  the  hells,  all  of  which,  as  just  stated,  are  forms  of 
contempt  of  others,  and  of  menace  against  those  who  do  not  treat 
them  with  honor  and  respect ;  together  with  forms  of  hatred  and 
revenge  against  those  who  do  not  favor  them ;  it  was  made  evident 
to  me,  that  they  all,  in  general,  are  forms  of  self-love  and  the  love 
of  the  world,  and  that  the  evils,  of  which  in  particular  they  are  the 
forms,  derive  their  origin  from  those  two  loves.    It  has  also  been 
told  me  from  heaven,  and  proved  to  me  by  much  experimental 
evidence,  that  those  two  loves, — self-love  and  the  love  of  the 
world, — reign  in  the  hells,  and  also  constitute  them :  whereas 
love  to  the  Lord  and  love  towards  the  neighbor  reign  in  the 
heavens,  and  also  constitute  them :  and  that  the  two  former 
loves,  which  are  the  loves  of  hell,  and  the  two  latter,  which  are 
the  loves  of  heaven,  are  diametrically  opposite  to  each  other. 

555.  I  at  first  wondered  how  it  was,  that  self-love  and  the 
love  of  the  wrorld  should  be  so  diabolical,  and  that  those  who 
are  immersed  in  them  should  be  such  monsters  to  look  upon ; 
because,  in  the  world,  people  reflect  but  little  on  self-love,  but 
only  upon  that  puffed  up  state  of  mind  displayed  externally 
which  is  called  pride,  which,  as  being  obvious  to  the  sight,  is 
alone  supposed  to  constitute  self-love.     Besides,  such  self-love  as 
does  not  so  exalt  itself,  is  believed,  in  the  world,  to  be  the  fire  ot 
life,  by  which  a  man  is  excited  to  aspire  to  offices  and  to  perform 

319 


556, 557  HELL. 

uses,  and  that  unless  he  looked  to  the  honor  and  glory  to  be  thus 
acquired,  his  mind  would  become  torpid.  Who,  they  say,  ever 
performed  any  honorable,  useful,  or  memorable  deed,  but  with 
a  view  to  be  celebrated  and  honored  by  others,  or  in  the  minds 
of  others  ?  And  whence,  they  ask,  does  this  arise,  but  from  the 
ardor  of  his  love  for  glory  and  honor, — consequently,  for  himself  2 
The  consequence  of  this  mode  of  thinking  is,  that  it  is  not  known 
in  the  world,  that  self-love,  viewed  in  itself,  is  the  love  that  reigns 
in  hell,  and  that  it  constitutes  hell  as  existing  in  man.  Such, 
however,  being  the  fact,  I  will  first  describe  what  self-love  is : 
and  I  will  show  afterwards,  that  all  evils,  and  the  falsities  which 
originate  from  them,  spring  from  that  love. 

556.  Self-love  consists  in  entertaining  good-will  for  one's  self 
alone,  and  for  no  others,  not  even  for  the  church,  for  one's  country, 
or  for  any  society  of  men,  except  with  a  view  to  one's  self :  also, 
in  doing  them  good  only  with  a  view  to  one's  own  fame,  honor, 
and  glory.     Unless  a  person  influenced  by  self-love  sees  these  in 
the  uses  he  performs  for  them,  he  says  in  his  heart,  What  matters 
it?     Why  should  I  do  it?  and,  What  shall  I  get  by  it?  and  so 
omits  it.     It  hence  is  evident,  that  a  person  who  is  immersed 
in  self-love,  neither  loves  the  church,  nor  his  country,  nor  any 
society  that  he  belongs  to,  nor  any  use,  but  himself  alone.     His 
delight  is  only  that  of  the  love  of  himself ;  and  since  the  delight 
which  proceeds  from  love  constitutes  a  man's  life,  it  follows  that 
his  life  is  the  life  of  himself:  and  the  life  of  self  is  life  proceeding 
from  the  proprium  of  man ;  whilst  the  proprium  of  man,  viewed 
in  itself,  is  nothing  but  evil.     He  who  loves  himself,  also  loves 
those  who  belong  to  him,  who,  in  particular,  are  his  children  and 
descendants,  and,  in  general,  all  who  act  in  unity  with  him, 
whom  he  calls  his  friends.    To  love  these,  is  also  to  love  himself; 
for  he  regards  them,  as  it  were,  in  himself,  and  himself  in  them. 
Among  those  whom  he  calls  his  friends,  are  also  included  all  who 
praise,  honor,  and  pay  their  court  to  him. 

557.  What  is  the  nature  of  self-love,  may  evidently  appear 
from  a  comparison  of  it  with  heavenly  love.     Heavenly  love 
consists  in  loving,  for  their  own  sake,  the  uses,  or  the  good 
works,  which  a  man  performs  to  the  church,  to  his  country,  to 
the  society  of  persons  to  which  he  belongs,  and  to  his  fellow- 
citizens  :  for  this  is  to  love  God  and  to  love  his  neighbor,  since 
all  uses  and  all  good  works  are  from  God,  and  are,  at  the  same 
time,  the  neighbor  that  is  to  be  loved.     But  he  who  loves  these 
uses  and  good  works  for  the  sake  of  the  advantage  resulting  to 
himself  from  his  doing  them,  only  loves  them  as  he  does  the 
domestics  of  his  family,  because  they  render  him  service :  whence 
it  follows,  that  he  who  is  immersed  in  self-love,  would  have  the 
church,  his  country,  societies  of  men,  and  his  fellow-citizens,  serve 
him,  and  not  that  he  should  serve  them.     He  places  himself 
above  them,  and  them  below  himself.     It  hence  results,  that  in 

320 


HELL.  558, 558* 

proportion  as  any  one  immerses  himself  in  self-love,  he  removes 
himself  from  heaven,  because  he  removes  himself  from  heavenly 
love. 

558.  But  further:  In  proportion  as  any  one  is  grounded  in 
heavenly  love,  which  consists  in  loving  uses  and  good  works, 
and  in  a  man's  being  affected  with  delight  of  heart  when  he 
performs  them  for  the  sake  of  the  church,  of  his  country,  of  the 
society  of  men  with  whom  he  is  connected,  and  of  his  fellow- 
citizen,  he  is  led  by  the  Lord ;  since  in  that  love  the  Lord  Him 
self  resides,  and  He  is  the  Author  of  it.  But  in  proportion  as 
any  one  is  grounded  in  self-love,  which  is  that  of  performing 
uses  and  good  works  with  a  view  to  himself  alone,  he  is  led  by 
himself;  and  in  proportion  as  any  one  is  led  by  himself,  he  is 
not  led  by  the  Lord :  whence  it  also  follows,  that  in  proportion 
as  any  one  loves  himself,  he  removes  himself  from  the  Divine 
Presence,  and,  consequently,  from  heaven.  For  a  man  to  be 
led  by  himself,  is  to  be  led  by  his  proprium,  and  the  proprium 
of  man  is  nothing  but  evil :  for  it  is  his  hereditary  evil  nature, 
which  consists  in  loving  himself  in  preference  to  God,  and  the 
world  in  preference  to  heaven.(s)  Man  is  let  into  his  proprium, 
and  consequently  into  his  hereditary  evils,  as  often  as,  in  the  good 
works  which  he  may  do,  he  has  regard  to  himself:  for  he  then 
looks  from  those  good  works  to  himself,  and  not  from  himself 
to  the  good  works ;  on  which  account,  he  sets  up,  in  such  good 
works,  the  image  of  himself,  and  not  any  image  of  the  Divine 
Being.  That  such  is  the  fact,  has  also  been  proved  to  me  by  ex 
perimental  evidence.  There  are  certain  evil  spirits,  whose  places 
of  abode  are  in  the  intermediate  quarter  between  the  north  and 
the  west,  under  the  heavens,  who  possess  the  art  of  drawing  well- 
disposed  spirits  into  their  proprium,  and  consequently  into  evils 
of  various  kinds ;  which  they  accomplish  thus  :  They  draw  them 
into  thoughts  respecting  themselves  ;  either  operating  openly  for 
this  purpose,  by  praises  and  ascriptions  of  honor ;  or  clandes 
tinely,  by  influencing  their  affections  till  they  become  determined 
towards  themselves.  In  proportion  as  they  accomplish  their 
object,  they  turn  away  the  faces  of  the  well-disposed  spirits  from 
heaven ;  and,  in  the  same  degree,  they  darken  their  understand 
ing,  and  call  forth  evils  from  their  proprium. 

558*.  That  self-love  is  opposite  to  love  towards  the  neigh- 

(*)  That  the  proprium  of  man  which  he  derives  hereditarily  from  his  parents,  is 
nothing  but  dense  evil,  nn.  210,  215,  731,  876,  987,  1047,  2307,  2308,  3518,  3701 1  8812. 
8480,  8550,  10,283,  10,284,  10,286, 10,732.  That  the  proprium  of  man  consists  in  loving 
himself  in  preference  to  God,  and  the  world  in  preference  to  heaven,  and  in  making 
light  of  his  neighbor  in  comparison  with  himself,  except  only  for  the  sake  of  himself; 
thus  that  it  consists  in  loving  himself;  consequently,  that  it  is  the  love  of  self  and  oi 
the  world,  nn.  694, 731,  4317,  5660.  That  all  evils  flow  from  the  love  of  self  and  of  the 
world,  when  they  predominate,  nn.  1807, 1308, 1321, 1594, 1691,  3413, 7255, 7376,  (7480.) 
7488,  8318,  9335,  9348, 10,038,  10,742.  Which  are,  contempt  of  others,  enmity,  hatred, 
revenge,  cruelty,  deceit,  nn.  6667,  7372,  7374,  9348,  10,038,  10,742.  And  that  in  these 
avils  every  false  principle  originates,  nn.  1047,  10,283.  10,284,  10,286. 

21  321 


HELL. 

bor,  may  be  seen  from  the  origin  and  essence  of  both.  The 
love  of  the  neighbor,  as  existing  in  those  who  are  immersed  in 
the  love  of  themselves,  begins  with  themselves.  It  is  their 
maxim,  that  a  man's  nearest  neighbor  is  himself;  and  so,  each 
taking  himself  as  the  centre,  it  proceeds  to  all  those  who  make 
one  with  him,  diminishing  as  it  goes  farther  off,  according  to  the 
degree  in  which  the  various  individuals  are  connected,  by  love, 
with  himself;  whilst  all  beyond  this  connection  are  accounted 
as  nothing,  and  those  who  are  opposed  to  them  and  to  their  evils, 
as  enemies,  be  they,  in  character,  what  they  may,  whether  wise 
or  upright,  sincere  or  just.  But  spiritual  love  towards  the 
neighbor  begins  with  the  Lord,  and  from  Him  as  its  centre 
proceeds  to  those  who  have  conjunction  with  Him  by  love  and 
faith,  extending  to  all  according  to  the  quality  of  love  and 
faith  existing  in  them.  (3)  It  hence  is  evident,  that  the  love  of 
the  neighbor  that  begins  with  man,  is  opposite  to  the  love 
towards  the  neighbor  that  begins  with  the  Lord ;  and  that  the 
former  proceeds  from  evil,  because  it  proceeds  from  the  pro- 
prium  of  man ;  whereas  the  latter  proceeds  from  good,  because 
it  proceeds  from  the  Lord,  who  is  Good  Itself.  It  is  evident, 
also,  that  the  love  of  the  neighbor  which  proceeds  from  man 
and  his  pwprivm,  is  a  corporeal  love ;  whereas  the  love  towards 
the  neighbor  which  proceeds  from  the  Lord,  is  a  heavenly  love. 
In  one  word  :  self-love,  with  the  man  who  is  led  by  it,  constitutes 
the  head,  and  heavenly  love  constitutes  the  feet,  on  which  he 
stands ;  but,  if  the  latter  does  not  serve  him,  it  does  not  even 
constitute  the  feet,  but  is  trampled  under  them.  It  is  owing  to 
this,  that  those  who  are  cast  into  hell,  appear  to  drop  perpen 
dicularly,  with  their  head  downwards  towards  hell,  and  their 
feet  upwards  towards  heaven.  (See  above,  n.  548.) 

559.  Self-love  is  also  of  such  a  nature,  that  in  proportion  as 
the  reins  are  given  to  it, — that  is,  in  proportion  as  external  bonds 
are  removed,  which  consist  in  fear  of  the  law  and  its  penalties, 

(•)  That  those  who  do  not  know  what  it  is  to  love  their  neighbor,  suppose  that  every 
man  is  our  neighbor,  and  that  good  is  to  be  done  to  everyone  who  is  in  need  of  assist 
ance,  n.  6704 :  and  they  likewise  believe,  that  every  one  is  nearest  neighbor  to  him 
self,  and  thus  that  neighborly  love  begins  from  self,  n.  6933.  That  those  who  love 
themselves  above  all  things,  thus  with  whom  self-love  prevails,  reckon  also  the  com 
mencement  of  neighborly  love  from  themselves,  n.  6710.  In  what  manner  every  one 
is  his  own  nearest 'neighbor  explained,  nn.  6933—6938.  But  those  who  are  Christians, 
and  love  God  above  all  things,  reckon  the  commencement  of  neighborly  love  from  the 
Lord,  because  He  is  to  be  loved  above  all  things,  nn.  6706,  6711,  6319—6824.  That 
the  distinctions  of  the  relationship  of  neighbor  are  as  many,  as  the  distinctions  of  good 
derived  from  the  Lord;  and  that  good  ought  to  be  done  with  discrimination  towards 
every  one  according  to  the  quality  of  his  state,  and  that  this  is  a  branch  of  Christian 
prudence,  nn.  6707,  6709,  6710,  6818.  That  those  distinctions  are  innumerable ;  and 
that  on  this  account  the  ancients,  who  were  acquainted  with  what  is  meant  by  a  neigh 
bor,  reduced  the  exercises  of  charity  into  classes,  and  marked  them  with  their  respec 
tive  names  ;  and  that  hence  they  knew  in  what  respect  every  one  was  their  neighbor, 
and  in  what  manner  good  was  to  be  done  to  every  one  prudently,  nn.  2417.  6628,  6705, 
7^59—7262.  That  the  doctrine  received  in  the  ancient  churches  was  the  doctrine  of 
charity  towards  the  neighbor,  and  that  hence  they  had  wisdom,  nn  2417.  238-*),  3419, 
8420,  4844,  6629. 

322 


UNIVEU8ITY   0 


HELL. 


and  of  tlie  loss  of  character,  of  honor,  of  gain,  of  employment, 
or  of  life,  it  pursues  its  career,  till  at  last  it  not  only  desires  tD 
rule  over  the  whole  terrestrial  globe,  but  over  the  whole  of 
heaven,  and  over  the  Divine  Being  Himself.  It  never  knows 
any  limit  or  end.  This  tendency  lurks  within  every  one  who  is 
immersed  in  self-love ;  although  it  does  not  appear  before  the 
world,  where  the  above-mentioned  bonds  hold  it  in.  But  that 
such  is  the  fact,  no  one  can  fail  to  see  who  observes  the  actions 
of  potentates  and  kings,  wrho  have  no  such  restraints  and  bonds 
to  withhold  them,  and  who  invade  the  territories  of  others,  and 
subjugate  provinces  and  kingdoms,  as  far  as  success  attends 
their  enterprises,  and  aspire  after  unlimited  power  and  glory. 
The  same  fact  is  more  evident  still  from  the  Babylon  of  modern 
times,  which  extends  its  domination  over  heaven,  and  has  trans 
ferred  all  the  Lord's  divine  power  to  itself,  and  continually  lusts 
to  go  further.  Such  persons,  when,  after  death,  they  enter  the 
other  life,  are  utterly  opposed  to  the  Divine  Being,  and  to 
heaven,  and  enlist  themselves  on  the  side  of  hell.  (Eespecting 
which,  see  the  work  On  the  Last  Judgment,  and  the  Destruction 
of  Babylon) 

560.  Represent  to  yourself  a  society  composed  of  such  char 
acters,  all  of  whom  love  themselves  alone,  and  no  others,  further 
than  as  they  make  one  with  themselves  :    and  you  will  perceive 
that  their  love  is  no  other  than  that  which  exists  among  rob 
bers,  who,  so  far  as  their  associates  act  in  conjunction  with 
themselves,  embrace  them  and  call  them  their  friends  ;   but 
who,  so  far  as  any  do  not  act  in  conjunction  with  themselves, 
but  reject  their  domination,  fall  upon  them,  and  slay  them.     If 
the  interiors  of  such  characters,  or  their  minds,  are  examined, 
it  will  appear,  that  they  are  full  of  mortal  hatred  against  each 
other,  and  that,  in  heart,  they  laugh  at   all  justice  and  sin 
cerity,  and  also  at  the  Divine  Being,  whom  they  reject  as  of  no 
account   whatever.      This   will   still   better   appear   from   the 
societies  consisting  of  such  in  the  hells,  which  will  be  described 
below. 

561.  The  interiors  belonging  to  the  thoughts  and  affections 
of  those  who  supremely  love  themselves,  are  turned  towards 
themselves  and  towards  the  world,  and  thus  are  turned  away 
from  the  Lord  and  from  heaven.     In  consequence  of  this,  they 
are  possessed  by  evils  of  every  kind,  and  the  Divine  Spheie 
cannot  enter  them  by  influx  ;  for  as  soon  as  ever  it  does,  it  is 
immersed  in  their  thoughts  respecting  themselves,  and  is  thus 
denied,  and  is  at  the  same  time  infused  into  the  evils  which 
arise  from  their  proprium.     It  is  from  this  cause,  that  all  such 
characters,  in  the  other  life,  look  back  from  the  Lord,  towards 
that  mass  of  thick  darkness  which  there  occupies  the  place  of 
the  sun  of  the  natural  world,  and  which  is  diametrically  oppo 
site  to  the  sun  of  heaven,  which  is  the  Lord.     (See  above,  n. 

323 


562,  563  HELL. 

123.)     Thick  darkness,  also,  signifies  evil ;  and  the  sun  of  the 
natural  world  signifies  self-love^*) 

562.  The  evils  which  possess  tnose  who  are  immersed  in  the 
love  of  themselves,  are,  in  general,  contempt  of  others,  envy, 
enmity  against  those  who  do  not  side  with  them,  hostility  on 
that  account,  hatred  of  various  kinds,  revenge,  cunning,  deceit, 
unmercifulness,  and  cruelty.      As  to  religion,  they  not   only 
entertain  contempt  for  the  Divine  Being,  and  for  divine  things, 
which  are  the  truths  and  goods  of  the  church,  but  they  feel 
anger  against  them  ;  and  this,  when  the  man  becomes  a  spirit, 
is  also  turned  into  hatred ;  when  he  not  only  cannot  bear  to 
hear  of  those  things  themselves,  but  also  burns  with  hatred 
against  all  who  acknowledge  and  worship  the  Divine  Being.     1 
have  conversed  with  a  certain  spirit,  who,  when  in  the  world, 
had  been  possessed  of  great  power,  and  had  loved  himself  in  a 
greater  degree  than  is  usual.     This  spirit,  when  he  only  heard 
mention  made  of  the  Divine  Being,  and  especially  when  the 
Lord  was  mentioned,  was  so  filled  with  hatred  arising  from 
anger,  that  he  burnt  with  the  desire  to  destroy  Him,  as  he 
would  murder  a  man.     This  same  spirit,  when  he  was  left  to 
his  love  without  restraint,  also  desired  to  be  the  devil  himself, 
that,   from  his  self-love,  he  might  continually  infest   heaven. 
This,  also,  is  the  desire  of  many  who  are  of  the  Roman  Catholic 
religion,  when  they  find,  in  the  other  life,  that  the  Lord  has  all 
power,  and  themselves  not  any. 

563.  There  appeared  to  me  some  spirits  in  the  western  quar 
ter  towards  the  south,  who  said  that,  when  in  the  world,  they 
had  been  in  stations  of  great  dignity,  and  that  they  deserved 
to  be  preferred  to  others,  and  to  command  them.     They  were 
examined  by  the  angels,  to  ascertain  what  their  character  in 
trinsically  was ;  and  it  was  found,  that,  in  discharging  the  du 
ties  of  the  offices  which  they  had  filled  in  the  world,  they  had 
not  had  regard  to  uses,  but  to  themselves,  and  thus  that  they 
had  preferred  themselves. to  uses.    But  as  they  intensely  desired, 
and  were  urgently  solicitous,  to  be  set  over  others,  it  was  granted 
to  them  to  take  a  place  among  some,  whose  office  it  was  to 
consult  about  matters  of  superior  importance :  when  it  was  per 
ceived,  that  they  were  unable  to  attend  at  all  to  the  business 
that  was  being  considered,  or  to  see  things  interiorly  in  them 
selves,  and  that,  in  their  speeches,  they  did  not  regard  the  use 
of  the  matter  in  question,  but  some  use  connected  with  them 
selves  ;  and  further,  that  they  wished  to  act  from  their  arbitrary 
pleasure,  according   to   personal  favor.    They  were  therefore 
dismissed  from  that  function,  and  left  to  seek  employment  for 

(4)  That  the  sun  of  the  world  signifies  the  love  of  self,  n.  2441.  In  which  sense,  by 
adoring  the  sun  is  signified  to  adore  those  things  which  are  contrary  to  heavenly  love, 
and  to  the  Lord,  nn.  2441,  10,584.  That  th«  sun  greying  hot  denotes  the  increasing 
e-jncupiwcence  of  evil,  n.  8487. 

324: 


HELL.  563,  564 

I.  emselves  elsewhere.  They  went  on,  theiefore,  further  into 
the  western  quarter,  and  were  occasionally  received  upon  trial; 
but  they  were  everywhere  told,  that  they  thought  of  nothing  but 
themselves,  and  of  no  matter  of  business  except  with  a  view  to 
themselves  ;  consequently,  that  they  were  stupid,  and  were  only 
like  corporeal-sensual  spirits.  On  which  account,  wherever  they 
went,  they  were  soon  sent  away  again.  After  some  time,  I  saw 
them  reduced  to  the  greatest  destitution,  so  as  to  ask  for  alms. 
From  these  facts  it  was  evinced,  that  those  who  were  immersed 
in  the  love  of  themselves,  how  wisely  soever,  from  the  fire  of 
that  love,  they  may  seem  to  speak  in  the  world,  still  only  speak 
from  their  memory,  and  not  from  any  rational  light ;  on  which 
account,  in  the  other  life,  where  the  contents  of  the  natural 
memory  are  no  longer  permitted  to  be  reproduced,  they  are 
more  stupid  than  others ;  the  reason  of  which  is,  that  they  are 
separated  from  connection  with  the  Divine  Being. 

564.  There  are  two  kinds  of  dominion,  the  one  being  that  of 
love  towards  the  neighbor,  and  the  other  that  of  the  love  of 
one's  self.  These  two  kinds  of  dominion  are,  essentially,  dia 
metrical  opposites.  He  who  exercises  rule  under  the  influence 
of  love  towards  his  neighbor,  entertains  good-will  to  all,  and 
loves  nothing  more  than  to  be  of  use,  and,  consequently,  to 
serve  others.  By  serving  others,  is  meant,  to  entertain  good 
will  to  others,  and  to  perform  uses,  whether  it  be  to  the  church, 
or  to  one's  country,  or  to  one's  society,  or  to  a  fellow-citiaen. 
This  constitutes  such  a  person's  love ;  and  this  is  the  delight  of 
his  heart.  Such  a  person,  also,  when  he  is  raised  to  stations  of 
dignity  that  elevate  him  above  others,  is  glad  of  it ;  not,  how 
ever,  on  account  of  the  dignity,  but  because  he  is  then  enabled 
to  perform  uses  in  greater  abundance,  and  of  a  higher  order. 
Such  is  the  dominion  that  prevails  in  the  heavens.  But  he  who 
exercises  rule  under  the  influence  of  the  love  of  himself,  enter 
tains  good-will  to  none,  but  to  himself  alone :  the  uses  which  he 
performs  are  done  out  of  regard  to  his  own  honor  and  glory, 
which  are  the  only  uses  that  he  deems  worth  attention.  When 
he  serves  others,  it  is  with  the  view,  that  he  himself  may  be 
served,  honored,  and  permitted  to  bear  rule :  he  is  a  candidate 
for  stations  of  dignity,  not  on  account  of  the  good  which  he 
may  perform  in  them  to  his  country  and  the  church,  but  that 
he  may  be  in  the  enjoyment  of  pre-eminence  and  of  glory,  and 
thence  of  the  delight  of  his  heart.  The  love  of  bearing  rule 
also  remains  with  every  one  after  the  close  of  his  life  in  the 
world.  To  those  who  have  exercised  it  under  the  influence  of 
love  towards  their  neighbor,  it  is  also  entrusted  in  the  heavens; 
but  then,  it  is  not  they  that  bear  rule,  but  the  uses  which  they 
love ;  and  when  uses  bear  rule,  the  Lord  rules.  Whereas  those 
who,  when  in  the  world,  exercised  rule  under  tt  e  influence  of 
the  love  of  themselves,  are,  after  ending  their  Hie  in  the  world, 

325 


565,  566  HELL. 

in  hell,  where  they  are  vile  slaves.  I  have  seen  great  potentates, 
who,  when  in  the  world,  had  exercised  rule  under  the  influence 
of  the  love  of  themselves,  cast  among  those  of  the  meanest  class 
in  hell,  and  some  of  them  among  those  who  there  inhabit  recep 
tacles  of  excrement. 

565.  But  as  to  the  love  of  the  world,  this  is  not  opposite  to 
heavenly  love  in  the  same  degree  as  the  love  of  one's  self  is, 
because  so  great  evils  are  not  concealed  within  it.  The  love  of 
the  world  consists  in  desiring  to  obtain  the  goods  of  others  for 
one's  self  by  any  sort  of  artifice,  in  setting  the  heart  on  riches, 
and  in  suffering  the  world  to  withhold  and  withdraw  the  mind 
from  spiritual  love,  which  is  love  towards  one's  neighbor,  and, 
of  consequence,  from  heaven  and  from  the  Divine  Being.  But 
this  love  has  many  forms.  There  is  the  love  of  wealth  for  the 
sake  of  being  raised  to  honors,  these  being  the  only  objects  that 
are  loved.  There  is  the  love  of  honor  and  dignities  for  the  sake 
of  gaining  wealth.  .There  is  the  love  of  wealth  for  the  sake  of 
the  various  uses  to  be  obtained  from  it,  in  procuring  things  with 
which  people  are  delighted  in  the  world.  There  is  the  love  of 
wealth  for  wealth  alone ;  which  is  the  love  of  misers.  And  so 
on.  The  end  for  the  sake  of  which  wealth  is  sought,  is  called 
its  use ;  and  the  end,  or  the  use,  is  that,  from  which  the  love 
derives  its  quality.  For  the  love  is  such  in  quality,  as  is  the 
end  for  the  sake  of  which  it  is  entertained.  All  other  things 
connected  with  it  serve  it  as  means. 


WHAT    IS  MEANT    BY  THE  FIRE  OF  HELL,   AND   WHAT   BY  THE 
GNASHING   OF   TEETH. 

566.  What  is  meant  by  the  everlasting  fire,  and  what  by  the 
gnashing  of  teeth,  which  are  said  in  the  Word  to  be  experienced 
by  the  inhabitants  of  hell,  have  as  yet  been  scarcely  known  to 
any  one.  The  reason  is,  because  people  have  thought  materially 
respecting  the  things  mentioned  in  the  Word,  not  being  ac 
quainted  with  its  spiritual  sense ;  in  consequence  of  which,  by 
fire,  some  have  understood  material  fire ;  some,  torture  in  gen 
eral  ;  some,  remorse  of  conscience ;  and  some  have  supposed 
that  the  expression  is  only  used  to  strike  men  with  terror,  that 
they  might  be  deterred  from  the  commission  of  crimes.  So,  by 
the  gnashing  of  teeth,  some  have  understood  the  literal  act ; 
and  some,  only  a  sense  of  horror,  such  as  is  experienced  when 
grinding  of  the  teeth  is- heard.  But  whoever  is  acquainted  with 
the  spiritual  sense  of  the  Word,  may  conclude  what  is  meant  by 
everlasting  fire,  and  what  by"  the  gnashing  of  teeth.  In  every 
expression,  and  in  every  sentence  or  collection  of  expressions, 
326 


HELL.  566,  567 

used  in  the  "Word,  is  contained  a  spiritual  sense :  for  the  Word, 
in  its  bosom,  is  spiritual,  and  what  is  spiritual  cannot  be  other 
wise  expressed,  so  as  to  come  to  the  apprehension  of  men,  than 
in  a  natural  manner,  because  man  is  an  inhabitant  of  the  natural 
world,  and  thinks  from  the  objects  which  there  exist.  What, 
therefore,  is  meant  by  that  everlasting  fire,  and  what  by  that 
gnashing  of  teeth,  which  wicked  men  come  into  the  experience 
of  after  death,  or  which  are  suffered  by  their  spirits,  which  then 
exist  in  the  spiritual  world,  shall  be  here  declared. 

567.  There  are  two  origins  of  heat, — one  from  the  sun  of 
heaven,  which  is  the  Lord,  and  the  other  from  the  sun  of  the 
world.  The  heat  which  proceeds  from  the  sun  of  heaven,  which 
is  the  Lord,  is  spiritual  heat,  which,  in  its  essence,  is  love  (see 
above,  nn.  126 — 140) :  but  the  heat  which  proceeds  from  the 
sun  of  the  world,  is  natural  heat,  which,  in  its  essence,  is  not 
love,  but  something  which  renders  service  to  spiritual  heat,  or 
love,  by  affording  it  a  receptacle.  That  love,  in  its  essence,  is 
heat,  may  be  evident  from  the  fact,  that  both  the  mind  and  the 
body  grow  warm  on  the  presence  of  love,  and  according  to  the 
degree  of  the  love,  and  to  its  quality ;  an  effect  which  is  expe 
rienced  by  man  in  winter  as  well  as  in  summer.  The  same  is 
evident  from  the  heating  of  the  blood.  That  natural  heat, 
which  has  existence  from  the  sun  of  the  world,  renders  service 
to  spiritual  heat  by  affording  it  a  receptacle,  is  evident  from  the 
heat  of  the  body,  which  is  produced  by  the  heat  of  the  spirit, 
and  stands,  in  a  manner,  in  its  place ;  especially  from  the  effect 
of  the  vernal  and  summer  heat  on  all  kinds  of  animals,  on  the 
arrival  of  which  they  annually  renew  their  loves :  not,  indeed, 
that  that  heat,  inspires  them  with  love,  but  because  it  disposes 
their  bodies  for  the  reception  of  the  heat  which  also  flows  into 
them  from  the  spiritual  world ;  for  the  spiritual  world  flows 
into  the  natural  world,  as  the  cause  does  into  the  effect.  He 
who  imagines  that  natural  heat  produces  the  loves  of  animals,  is 
greatly  deceived :  for  there  is  an  influx  of  the  spiritual  world 
into  the  natural,  but  not  of  the  natural  world  into  the  spiritual; 
and  all  love,  being  a  thing  belonging  to  the  life  itself,  is  spiritual. 
He,  likewise,  who  imagines,  that  any  thing  exists  in  the  natural 
world  independently  of  an  influx  from  the  spiritual  world,  is 
equally  deceived ;  for  what  is  natural  neither  exists  nor  subsists 
but  from  what  is  spiritual.  The  subjects  of  the  vegetable  king 
dom,  also,  bud  forth  by'  an  influx  from  the  spiritual  world :  and 
the  natural  heat  which  prevails  in  the  seasons  of  spring  and 
gummer,  only  disposes  the  seeds  into  their  natural  forms,  by 
expanding  and  opening  them,  so  as  to  admit  the  influx  from  the 
spiritual  world  to  act  as  the  cause  of  their  germination.  These 
facts  are  adduced  that  it  may  be  known  that  there  are  two  kinds 
of  heat,  which  are  spiritual  heat  and  natural  heat :  and  that  spir 
itual  heat  proceeds  from  the  sun  of  heaven,  but  natural  heal 

327 


568—570 

from  the  sun  of  the  world ;  and  that  the  influx  of  the  former  into 
the  latter,  followed  by  their  co-operation,  produces  the  effects 
which  appear  before  our  eyes  in  the  world.(*) 

568.  Spiritual  heat,  as  existing  with  man,  is  the  heat  of  his 
life ;  for,  as  observed  just  above,  in  its  essence  it  is  love.    This 
is  the  heat  which  is  understood  by  fire  in  the  Word  ;  love  to  the 
Lord,  and  love  towards  the  neighbor,  by  heavenly  fire ;  and  self- 
love,  and  the  love  of  the  world,  by  infernal  fire. 

569.  The  fire  of  hell,  or  infernal  love,  comes  from  the  same 
origin  as  the  fire  of  heaven,  or  heavenly  love ;  that  is,  from  the 
sun  of  heaven,  or  the  Lord  :  but  it  is  rendered  infernal  by  those 
who  receive  it.     For  all  influx  from  the  spiritual  world  is  varied 
according  to  its  reception,  or  according  to  the  forms  into  which 
it  flows  ;  just  as  occurs  with  the  heat  and  light  proceeding  from 
the  sun  of  the  natural  world.     When  this  heat  flows  into  nurse 
ries  of  trees  and  flowers,  it  produces  vegetation,  and  draws  forth 
agreeable  and  sweet  odors ;  whereas  the  same  heat,  flowing  into 
excrementitious  and  cadaverous  substances,  produces  putrefac 
tion,  and  draws  forth  abominable  smells  and  stenches.     So,  the 
light  proceeding  from  the  same  sun,  produces,  in  one  object, 
beautiful  and  pleasing  colors  ;  and  in  another,  ugly  and  disagree 
able  ones.     It  is  the  same  with  the  heat  and  light  that  proceed 
from  the  sun  of  heaven,  which  is  love.     When  that  heat  or  love 
flows  into  principles  of  good,  as  existing  with  good  men  and 
good  spirits,  and  with  angels,  it  renders  their  goods  fruitful ; 
whereas  when  it  flows  into  bad  men  or  spirits,  the  effect  pro 
duced  is  contrary ;  for  their  evils  either  suffocate  it  or  pervert  it. 
So,  also,  the  light  of  heaven,  when  it  flows  into  truths  of  good, 
imparts  intelligence  and  wisdom ;  whereas,  when  it  flows  into 
falsities  of  evil,  it  is  there  turned  into  insanities  and  phantasies 
of  various  kinds.     Thus  its  effects,  in  every  instance,  are  accord 
ing  to  its  reception. 

570.  Since  infernal  fire,  or  the  fire  of  hell,  is  the  love  of  self 
and  of  the  world,  it  includes,  also,  every  lust  belonging  to  those 
loves ;   lust  being  love  in  its  continuous  state ;  for  what  a  man 
loves  or  lusts  after,  when  he  obtains  it,  he  feels  as  delightful ; 
and  man  experiences  heart-felt  delight  from  no  other  origin. 
Infernal  fire,  or  the  fire  of  hell,  is,  therefore,  the  lust  and  delight, 
which  spring,  as  their  origins,  from  those  two  loves.     The  evils 
belonging  to  those  loves  are,  contempt  of  others,  enmity  and  hos 
tility  against  those  who  are  not  on  one's  own  side,  envy,  hatred, 
and  revenge ;   with  the  ferocity  and  cruelty  which  spring  from 
those  passions.    In  regard  to  the  Divine  Being,  they  are  denial 
and  consequent  contempt,  with  derision  and  revilement  of  the 

(>)  That  there  is  an  influx  of  the  spiritual  world  into  the  natural  world,  nn.  6053— 
6058,  6189—6215,  6307—6327,  6466—6495,  6598—6626.  That  there  is  an  influx  also  into 
the  lives  of  animals,  n.  5850.  And  likewise  into  the  subjects  of  the  vegetable  kingdom, 
n.  3648.  That  this  influx  is  a  continual  effort  to  act  according  to  divine  order,  n.  6211 
enj. 
323 


HELL.  570 

Holy  things  which  belong  to  the  church;  ?fhich,  after  death, 
when  the  man  is  a  spirit,  are  turned  intc  anger  and  hatred 
against  them.  (See  above,  n.  562.)  And  as  those  evils  contin 
ually  breathe  the  destruction  and  slaughter  of  those  whom  the 
persons  immersed  in  them  account  as  their  enemies,  and  against 
whom  they  burn  with  hatred  and  revenge,  the  delight  of  their 
life  consists  in  desiring  to  destroy  and  kill  them,  and  so  far  as 
this  is  beyond  their  power,  in  desiring  to  injure,  hurt,  and  rage 
against  them.  These  are  the  things  which  are  meant  by  fire,  in 
the  Word,  where  the  wicked  and  the  hells  are  treated  of;  some 
passages  from  which  I  will  here  adduce  by  way  of  confirmation  : 
"Every  one  is  a  hypocrite  and  an  evil  doer,  and  every  mouth 

raketh  folly. -For  wickedness  burneth  as  the  fire,  it  shall 
}our  the  briars  and  thorns,  and  shall  kindle  the  thickets  of 
the  forest,  and  they  shall  mount  up  like  the  lifting  up  of  smoke. 

And  the  people  shall  be  as  the  fuel  of  fire :  no  man  shall 

spare  his  brother." — (Isaiah  ix.  17,  18,  19.)  "Twill  show  won~ 
ders  in  the  heavens  and  in  the  earth,  blood,  and  fire,  and  pillars 
of  smoke.  The  sun  shall  be  turned  into  darkness" — (Joel  ii. 
30,  31.)  "The  land  thereof  shall  become  burning  pitch.  It 
shall  not  be  quenched  night  nor  day  y  the  smoke  thereof  shall  go 
up  for  ever" — (Isaiah  xxxiv.  9,  10.)  "Behold,  the  day  cometh^ 
that  shall  burn  as  an  oven  •  and  all  the  proud,  and  all  that  do 
wickedly,  shall  be  stubble,  and  the  day  that  cometh  shall  burn 
them  up" — (Mai.  iv.  1.)  "Babylon — is  become  the  habitation 
of  demons. — And  they  cried  when  they  saw  the  smoke  of  her 

burning. And  her  smoke  rose  up  for  ever  and  ever." — (Rev. 

xviii.  2,  18  ;  xix.  2.)  "He  opened  the  bottomless  pit,  and  there 
arose  a  smoke  out  of  the  pit,  as  the  smoke  of  a  great  furnace  ; 
and  the  sun  and  the  air  were  darkened  by  reason  of  the  smoke 
of  the  pit" — (Ch.  ix.  2.)  "Out  of  their  mouth  issued  fire,  and 
smoke,  and  brimstone :  and  by  these  was  the  third  part  of  men 
killed  ;  by  the  fire,  and  by  the  smoke,  and  by  the  brimstone." — 
(Rev.  ix.  17,  18.)  "If  any  man  worship  the  beast,  the  same 
shall  drink  of  the  wine  of  the  wrath  of  God,  which  is  poured 
out  without  mixture  into  the  cup  of 'His  indignation;  and  he 
shall  be  tormented  with  fire  and  brimstone." — (Ch.  xiv.  9,  10.) 
"The  fourth  angel  poured  out  his  vial  upon  the  sun  •  and  power 
was  given  unto  h^m  to  scorch  men  with  fire.  And  men  were 
scorched  with  great  heat" — (Ch.  xvi.  8,  9.)  "They  were  cast 
into  a  lake  of  fire  burning  with  brimstone" — (Ch.  xix.  20  ;  xx. 
14,  15  ;  xxi.  8.)  "Every  tree  that  bringeth  not  forth  good  fruit 
shall  be  hewn  down,  and  cast  into  the  fire" — (Matt.  iii.  10  ;  Luke 
iii.  9.)  "The  Son  of  man  shall  send  forth  his  angels,  and  they 
shall  gather  out  of  his  kingdom  all  things  that  offend,  and  them 
who  do  iniquity  ;  and  shall  cast  them  into  the  furnace  office." 
— (Matt.  xiii.  41,  42,  50.)  "Then  shall  he  say  unto  them  on  the 
left  hand,  Depart  from  me,  ye  cursed,  into  everlasting  fire,  pre- 

329 


571,  572  HELL. 

pared  for  the  devil  and  his  angels" — (Ch.  xxv.  41.)   2  hey  shall 

oe  "  cast  into  everlasting  fire, — into  hell-fire  y" "where  their 

worm  dieth  not,  and  the  fire  is  not  quenched" — (Ch.  xviii.  8,  9  ; 
Mark  ix.  43 — 48.)  The  rich  man  in  hell  said  to  A  braham,  "7 
am  tormented  in  thisfiame" — (Luke  xvi.  24.)  In  these,  and  in 
several  other  passages,  by  fire  is  meant  the  lust  which  arises  out 
of  self-love  and  the  love  of  the  world ;  and  by  the  smoke  thence 
issuing  is  meant  falsity  originating  from  evil. 

571.  Since  the  lust  of  committing  the  crimes  which  originate 
in  self-love  and  the  love  of  the  world  is  meant  by  the  fire  of  hell ; 
and  since  that  lust  prevails  in  all  the  inhabitants  of  the  hells 
(see  the  preceding  Section) ;  the  consequence  is,  that,  when  the 
hells  are  opened,  there  is  seen  a  fiery  appearance  accompanied 
with  smoke,  such  as  attends  conflagrations  of  buildings,  or  what 
are  called  "  fires  ;"  a  dense  fiery  appearance  being  seen  to  pro 
ceed  from  the  hells  in  which  self-love  reigns,  and  a  flaming  ap 
pearance  from  the  hells  in  which  reigns  the  love  of  the  world. 
But  when  the  hells  are  shut,  that  fiery  appearance  is  not  seen, 
but,  instead  of  it,  an  appearance  like  a  dark  mass  of  condensed 
smoke.     Nevertheless,  the  same  sort  of  fire  continues  to  rage 
within ;  as  is  rendered  perceptible  by  the  heat  which  exhales 
from  them  ;   which,  in  some  instances,  is  like  that  proceeding 
from  the  burnt  ruins  after  a  fire,  in  others,  like  that  of  a  heated 
furnace,  and  in  others,  like  the  moist  heat  of  a  hot  bath.    When 
this  heat  flows  into  a  man,  it  excites  in  him  lusts,  and,  in  the 
wicked,  hatred  and  revenge ;  whilst  it   renders  the   diseased 
insane.     Such  fire,  or  such  heat,  is  felt  by  those  who  are  pos- 
Bessed  by  the  loves  just  mentioned,  because,  as  to  their  spirits, 
they  are  attached  by  invisible  bonds,  even  while  they  live  in 
the  body,  to  the  hells  in  which  those  loves  reign.     It  is,  how 
ever,  to  be  observed,  that  the  inhabitants  of  hell  do  not  actually 
live  in  fire,  but  that  the  fire  is  an  appearance ;  for  they  do  not 
feel  any  sense  of  being  burnt,  but  only  such  a  heat  as  they  ex 
perienced  in  the  world.     The  appearance  of  fire  arises  from  cor 
respondence  ;  for  love  corresponds  to  fire ;  and  all  things  that 
appear  in  the  spiritual  world,  appear  according  to  correspond 
ences. 

572.  It  must  be  kept  in  mind,  that  that  fire,  or  the  heat  of 
hell,  is  turned  into  intense  cold,  when  heat  flows  into  it  from 
heaven  ;  upon  the  occurrence  of  which,  the  infernal  inhabitants 
shiver  like  persons  seized  with  a  cold  fever,  and  feel  inward 
torture  at  the  same  time.     The  reason  of  this  is,  because  they 
are  utterly  opposed  to  the  Divine  Being  ;  and  the  heat  of ^  heav 
en,  which  is  Divine  Love,  quenches  the  heat  of  hell,  which  is 
self-love,  and  extinguishes,  at  the  same  time,  the  fire  of  their 
life ;  in  consequence  of  which,  they  feel  such  severe  cold,  with 
the  shivering  produced  by  it,  and  inward  torture  at  the  same 
time.     They  also,  at  those  times,  are  immersed  in  utter  dark- 

330 


HELL.  573, 574 

uess,  wlience  they  experience  infatuation,  and  darkening  of 
mind,  This,  however,  occurs  but  seldom ;  only  when  their  out 
rageous  efforts  increase  beyond  measure,  and  require  to  be 
quelled. 

573.  As  by  the  fire  of  hell  is  to  be  understood  all  the  lust  of 
doing  evil  flowing  from  self-love,    by  the  same  is  also  meant 
torment,  such  as  exists  in  the  hells.     For  the  lust  flowing  from 
that  love,  is,  in  those  who  are  inflamed  by  it,  the  lust  of  doing 
inj  ury  to  all  who  do  not  honor,  respect,  and  pay  court  to  them ; 
and,  in  proportion  to  the  anger  which  they  thence  conceive 
against  such  individuals,  and  to  the  hatred  and  revenge  in 
spired  by  such   anger,    is   their   lust  of  committing   outrages 
against  them.     Now  when  such  a  lust  rages  in  every  one  in  a 
society,  and  they  have  no  external  bonds  to  keep  them  under 
restraint,  such  as  the  fear  of  the  law,  and  of  the  loss  of  charac 
ter,  of  honor,  of  gain,  and  of  life,  every  one,  under  the  influence 
of  his  own  evil,   attacks  another,  and,  so  far  as  he  is  strong 
enough,  subjugates  him,  subjects  the  rest  to  his  own  authority, 
and  exercises  ferocious  outrages,  with  delight,  upon  all  who  do 
not  submit  to  him.     This  delight  is  inseparably  attendant  upon 
the  love  of  tyrannous  rule,  so  that  they  accompany  each  othei 
by  equal  steps ;  for  in  enmity,  envy,  hatred,  and  revenge,  which 
are  the  evils  of  that  love,  as  has  before  been  stated,  the  delight 
of  doing  injury  exists  inherently.     All  the  hells  are  societies 
of  this  description  :   on  which  account,  every  spirit,  in  every 
society,  cherishes  hatred  in  his  heart  against  every  other ;  and, 
under  the  influence  of  such  hatred,  breaks  out  into  savage  out 
rages  against  him,  as  far  as  he  is  able  to  inflict  them.     These 
outrages,  and  the  torments  so  occasioned,  are  also  meant  by 
hell-tire;   for  they  are   the   effects   of  the   lusts   which   there 
prevail. 

574.  It  has  been  shown  above  (n.  548),  that  an  evil  spirit  casts 
himself  into  hell  of  his  own  accord :  it  shall  therefore  be  briefly 
explained,  how  this  is,  notwithstanding  there  exist  in  hell  such 
torments.     From  every  hell  there  exhales  a  sphere  of  the  lusts 
which  prevail  in  those  who  inhabit  it.     When  this   sphere  is 
perceived  by  any  one  in  whom  the  same  lust  prevails,  he  feels 
affected  at  his  heart,  and  filled  with  delight :  for  lust  and  its 
delight  form  a  one,  since  what  any  one  lusts  after,  is  to  him  de 
lightful.     In  consequence  of  this,  the  spirit  turns  himself  to 
wards  the  place  from  which  the  sphere  proceeds,  and,  from 
the  heartfelt  delight  with  which  it  inspires  him,  desires  to  go 
thither.     He  is  not  as  yet  aware  that  such  torments  exist  there  ; 
and  those  who  know  it,  still  desire  to  go  there:   for,  in  the 
spiritual  world,  no  one  can  resist  his  lust ;  for  his  lust  belongs 
to  his  love,  and  his  love  to  his  will,  and  his  will  to  his  nature ; 
and  every  one,  there,  acts  from  his  nature.     When,  in  conse 
quence  of  this,  a  spirit  of  his  own  accord,  or  of  his  own  free 

331 


574, 575  HELL. 

motion,  comes  to  his  own  hell,  and  enters  it,  he  is  at  first 
received  in  a  friendly  manner ;  which  makes  him  believe  that 
he  has  found  his  true  friends.  This,  however,  only  lasts  a  &w 
hours.  During  that  interval,  trials  are  made  upon  him,  to  dis 
cover  what  degree  of  cunning,  and  consequent  power,  he  pos 
sesses.  When  this  is  ascertained,  they  begin  to  infest  him ; 
which  they  do  in  various  ways,  rendering  the  infestations 
gradually  more  sharp  and  violent.  This  is  effected  by  intro 
ducing  him  more  and  more  interiorly  and  deeply  into  hell :  for 
in  proportion  as  any  one  is  more  interiorly  and  deeply  intro 
duced  into  hell,  the  more  malignant  are  the  spirits  by  whom  he 
finds  himself  surrounded.  After  having  practised  upon  him 
these  infestations,  they  begin  to  torture  him  with  cruel  punish 
ments  ;  which  they  continue,  till  he  is  reduced  to  the  condition 
of  a  slave.  But  as  rebellious  commotions  are  there  of  continual 
occurrence,  since  every  one  there  wishes  to  be  the  greatest,  and 
burns  with  hatred  against  the  others,  new  insurrections  again 
break  out.  Thus  one  scene  is  changed  into  another:  in  conse 
quence  of  which,  those  who  had  been  made  slaves  are  taken 
out  of  their  thraldom,  to  assist  some  new  devil  to  subjugate  the 
others  ;  when  those  who  do  not  submit,  and  obey  the  new  tyrant 
at  his  nod,  are  again  tortured  in  various  ways.  This  goes  on 
continually.  Such  torturings  are  the  torments  of  hell,  which 
are  called  hell-fire. 

575.  As  for  the  gnashing  of  teeth,  this  is  the  continual  dis 
puting  and  combating  of  different  falsities,  and,  by  conse 
quence,  of  those  who  entertain  them,  with  each  other;  com 
bined  with  contempt  of  others,  enmity,  derision,  mockery,  and 
revilement ;  which  also  break  out  into  butcherly  assaults  of 
various  kinds :  for  every  one  fights  for  his  own  false  persuasion, 
and  calls  it  the  truth.  These  disputings  and  combatings  are 
heard  without  those  hells  as  gnashings  of  teeth  ;  and  they  also 
are  turned  into  actual  gnashings  of  teeth,  when  truths  flow  into 
them  from  heaven.  In  those  hells  all  have  their  abode,  who 
have  acknowledged  nature  and  denied  the  Divine  Being ;  the 
deeper  hells  being  inhabited  by  those  who  have  confirmed 
themselves  in  such  acknowledgment  and  denial.  Such  charac 
ters,  being  unable  to  receive  a  ray  of  the  light  of  heaven,  and, 
consequently,  to  see  any  truth  inwardly  in  themselves,  are,  for 
the  most  part,  corporeal-sensual  in  quality,  who  are  such  as  be 
lieve  nothing  but  what  they  can  see  with  their  eyes  and  touch 
with  their  hands  :  in  consequence  of  which,  all  the  fallacies  of 
the  senses  are  accounted  by  them  to  be  truths ;  and  it  is  from 
these  that  they  maintain  their  disputations.  It  is  en  this  account, 
that  their  disputations  are  heard  as  gnashings  ol  teeth :  for,  in 
the  spiritual  world,  all  falsities  have  a  grating  sound,  like  the 
gnashing  of  teeth  ;  and  the  teeth  correspond  to  the  ultimate 
things  in  nature,  and  also  to  the  ultimate  things  in  man,  which 
332 


HELL.  575, 576 

are  his  corporeal-sensual  v.rgans  and  faculties^2)  That  there 
exists,  in  the  hells,  the  gnashing  of  teeth,  is  stated  in  various 
passages  of  the  Word.  (As  in  Matt.  viii.  12  ;  xiii.  42,  50  ;  xxii. 
13 ;  xxiv.  51 ;  xxv.  30 ;  Luke  xiii.  28.) 


OF  THE  PROFOUND  WICKEDNESS,  AND  DIREFUL  ARTS,  OF 
INFERNAL  SPIRITS. 

576.  The  superior  excellence  of  spirits,  in  comparison  with 
men,  may  be  seen  and  comprehended  by  every  one,  who  thinks 
interiorly,  and  knows  any  thing  of  the  operations  of  his  own 
mind :  for,  in  his  mind,  a  man  can  weigh,  unravel,  and  form 
conclusions  upon,  more  subjects,  in  the  space  of  a  minute,  than 
he  can  express  in  writing  or  speech  in  half  an  hour.  From  this 
instance  it  is  evident,  how  far  man  excels  himself  when  he  is  in 
his  spirit ;  and,  consequently,  when  he  becomes  a  spirit ;  for 
the  spirit  is  that  which  thinks,  and  the  body  is  that  by  which 
the  spirit  expresses  its  thoughts  in  speech  or  writing.  It  is 
owing  to  this,  that  the  man  who,  after  death,  becomes  an  angel, 
enters  into  the  enjoyment  of  an  intelligence  and  wisdom  that 
are  ineffable  in  respect  to  the  intelligence  and  wisdom  which  he 
enjoyed  while  he  lived  in  the  world  :  for  while  he  lived  in  the 
world,  his  spirit  was  bound  to  his  body,  and  existed,  by  means 
of  this  connection,  in  the  natural  world ;  in  consequence  of 
which,  all  that  he  then  spiritually  thought,  flowed  into  natural 
ideas,  which  are  respectively  common,  gross,  and  obscure.  In 
numerable  things  that  are  seen  by  spiritual  thought,  cannot 
be  received  by  natural  ideas  at  all :  and  those  which  they  do 
receive  are  involved  in  dense  shades  arising  from  the  cares  of 
the  world.  Not  so  when  the  spirit  is  released  from  the  body, 
and  comes  into  its  own  spiritual  state ;  which  is  effected,  when 
it  passes  out  of  the  natural  world  into  the  spiritual,  which  is 
its  proper  home.  That  the  state  of  the  spirit  then,  as  to  its 
thoughts  and  affections,  is  immensely  superior  to  its  former 
state,  is  evident  from  what  has  now  been  observed.  It  is  from 
this  cause  that  the  thoughts  of  the  angels  embrace  things  ineffa 
ble  and  inexpressible,  and,  consequently,  such  as  cannot  possibly 
enter  into  the  natural  thoughts  of  men :  and  yet,  every  angel 
was  born  a  man,  and  has  lived  as  a  man ;  when  he  did  not 
seem  to  himself  to  possess  more  wisdom  than  was  enjoyed  by 
other,  men  like  himself. 

(a)  Of  the  correspondence  of  the  teeth,  nn.  5565 — 5568.  That  those  correspond  to  the 
teeth  who  are  merely  sensual,  and  have  scarce  any  thing  of  spiritual  light,  n.  5565. 
That  a  tooth,  in  the  Word,  signifies  the  sensual  nature,  which  is  the  ultimate  of  the 
life  of  man,  nn.  9052,  9062.  That  gnashing  of  teeth,  in  the  other  life,  proceeds  from 
those,  who  believe  that  nature  is  every  thing,  ind  the  Divine  Being  nothing,  n.  55C>8. 

333 


577  HELL. 

577.  In  the  same  degree  that  wisdom  and  intelligence  prevail 
in  the  angels,  do  profound  wickedness  and  cunning  prevail  in 
infernal  spirits.  The  two  cases  are  exactly  similar;  since  the 
spirit  of  a  man,  when  released  from  the  body,  is  occupied  by  his 
own  good  or  his  own  evil,  an  angelic  spirit  by  his  own  good,  and 
an  infernal  spirit  by  his  own  evil.  For  every  spirit  is  his  own 
good  or  his  own  evil,  because  he  is  his  own  love ;  as  has  fre 
quently  been  stated  and  shown  above.  As,  therefore,  an  angelic 
spirit  thinks,  wills,  speaks,  and  acts,  from  his  own  good,  so  does 
an  infernal  spirit  from  his  own  evil ;  and  to  think,  will,  speak, 
and  act  from  his  own  evil,  is  to  do  so  from  all  the  particulars 
included  in  his  evil.  It  was  diiferent  while  he  lived  in  the  body ; 
for  the  evil  of  a  man's  spirit  is  then  restrained  by  the  bonds  in 
which  every  man  is  held  by  the  law,  by  his  regard  to  gain,  to 
honor,  and  to  his  character,  and  the  fear  of  losing  them ;  on 
which  account  the  evil  of  his  spirit  cannot  then  break  out,  and 
manifest  itself  according  to  its  intrinsic  nature.  Besides,  the  evil 
of  a  man's  spirit  then  lies  veiled  over  and  wrapped  up  in  external 
probity,  sincerity,  and  justice,  and  in  the  external  affection  for 
truth  and  goodness,  of  which  the  man  makes  a  verbal  profession, 
and  puts  on  an  appearance  for  the  sake  of  the  world :  under  the 
mask  of  which  his  evil  lies  so  concealed,  and  so  buried  in  ob 
scurity,  that  he  is  scarcely  aware  himself  that  so  much  profound 
wickedness  and  cunning  exist  in  his  spirit,  nor  consequently, 
that  he  is,  in  himself,  such  a  devil,  as  he  becomes  after  death, 
when  his  spirit  enters  into  itself,  and  into  its  own  nature.  But 
then,  such  profound  wickedness  manifests  itself,  as  to  surpass  all 
belief.  Thousands  of  wicked  things  then  burst  out  of  the  evil 
itself;  among  which  are  some  that  are  of  such  a  nature,  that 
they  cannot  be  described  by  the  words  of  any  language.  Of 
what  kinds  they  are,  has  been  granted  me  to  know,  and  also  to 
apprehend,  by  many  experimental  evidences ;  because  it  has 
been  granted  me  by  the  Lord  to  be  in  the  spiritual  world  as  to 
my  spirit,  and  in  the  natural  world  as  to  my  body,  at  the  same 
time.  This  I  am  able  to  testify,  that  their  profound  wickedness 
is  such,  that  scarcely  one  instance  of  it,  out  of  thousands,  admits 
of  being  described.  I  can  testify,  also,  that  unless  man  were 
protected  by  the  Lord,  it  would  be  utterly  impossible  for  him  to 
be  saved  from  hell :  for  there  are  present  with  every  man  both 
spirits  from  hell  and  angels  from  heaven  (see  above,  nn.  292, 
293),  and  the  Lord  cannot  protect  a  man,  unless  he  acknowledges 
the  Divine  Being,  and  lives  the  life  of  faith  and  charity ;  for 
otherwise  he  averts  himself  from  the  Lord,  and  turns  towards 
the  infernal  spirits ;  by  whom  he  is  imbued,  as  to  his  spirit,  with 
profound  wickedness,  similar  to  their  own.  Nevertheless,  man 
is  continually  withdrawn  by  the  Lord  from  the  evils,  which,  by 
being  connected  in  society  with  spirits,  he  applies  and,  as  it 
were,  draws  to  himself:  and  if  he  cannot  be  withdrawn  from 

334: 


HELL.  578, 579 

them  by  internal  bonds,  which  are  those  of  conscience,  of  which 
he  is  not  receptive  if  he  denies  the  Divine  Being,  still  he  is 
restrained  by  external  ones,  which,  as  already  stated,  consist  in 
fear  of  the  law  and  its  penalties,  and  of  the  loss  of  gain,  and  the 
privation  of  honor  and  reputation.  Such  a  man  may,  indeed, 
be  withdrawn  from  evils  by  the  delights  of  his  own  loves,  and 
by  the  fear  of  losing  and  being  deprived  of  those  delights,  but 
he  cannot  so  be  drawn  to  goods  of  a  spiritual  order ;  for  when 
he  is  drawn  towards  these,  he  meditates  cunning  and  deceitful 
artifices,  pretending  and  feigning  to  do  good,  sincere,  and  just 
actions,  with  a  view  of  persuading  others  that  he  is  of  such  a 
character,  and  thus  of  deceiving  them.  This  cunning  adds  itself 
to  the  evil  of  his  spirit,  and  gives  it  form,  causing  it  to  be  of  the 
Bame  nature  with  itself. 

578.  The  worst  of  all  are  those,  who  have  been  possessed  by 
the  evils  originating  in  self-love,  and  who  have,  at  the  same  time, 
in  their  interior  selves,  acted  from  deceit :  for  deceit  enters  more 
deeply  than  any  other  evil  into  the  thoughts  and  intentions,  and 
infects  them  with  poison,  by  which  it  destroys  all  man's  spiritual 
life.     Most  of  these  dwell  in  the  hells  at  the  back,  and  are  called 
genii :  their  delight  is  to  make  themselves  invisible,  and  to  flit 
about  others  like  phantoms,  covertly  infusing  evils  into  them, 
which  they  scatter  about  as  vipers  do  their  poison.     These  un 
dergo  direful  torments  beyond  others.     But  those  who  were 
not  deceitful,  and  not  so  eaten  up  by  malignant  cunning,  and 
yet  were  possessed  by  the  evils  originating  in  self-love,  also 
dwell  in  the  hells  at  the  back,  but  not  in  such  deep  ones. 
Those,  on  the  other  hand,  who  have  been  possessed  by  the  evils 
originating  in  the  love  of  the  world,  are  in  the  hells  in  the  front, 
and  are  called  spirits.     The  evils  by  which  these  are  constituted, 
are  not  of  such  a  kind, — that  is,  they  are  not  such  evils  of  hatred 
and  revenge, — as  form  the  character  of  those  who  are  possessed 
by  the  evils  originating  in  the  love  of  self,  in  consequence  of 
which  they  do  not  possess  such  profound  wickedness  and  cun 
ning  ;  on  which  account,  also,  their  hells  are  more  mild. 

579.  It  has  been  granted  me  to  know  by  experience  what  pro 
found  wickedness  belongs  to  those  who  are  called  genii.     Genii 
do  not  operate  upon,  and  flow  into,  the  thoughts,  but  into  the 
affections.     These  they  perceive,  and  trace  by  scent,  as  hounds 
trace  their  game  in  the  forest.     Where  they  perceive  good  affec 
tions  to  exist,  they  in  a  moment  turn  theiri  into  evil  ones,  by 
drawing  and  bending  them  in  a  wonderful  manner,  through  the 
delights  of  the  party  on  wiiom  they  operate ;  which  they  do  so 
clandestinely,  and  with  such  malignant  art,  that  the  party  has 
no  consciousness  of  the  operation;  for  they  exercise  the  most 
dextrous  caution  lest  any  idea  on  the  subject  should  enter  his 
thoughts,  because  this  would  discover  them.     They  take  their 
station,  in  regard  to  the  man.  upon  whom  they  operate,  beneath 

335 


580,  581  HELL. 

the  occiput.  These  genii  consist  of  those  who,  when  they  were 
men  in  the  world,  deceitfully  captivated  the  minds  of  others,  by 
drawing  and  persuading  them  by  the  delights  of  their  affections 
or  lusts.  But  these  genii  are  prevented  by  the  Lord  from  acting 
upon  any  man  of  whose  reformation  there  is  any  hope :  for  such 
is  their  nature,  that  they  not  only  are  able  to  destroy  man's 
conscience,  but  also  to  call  forth  his  hereditary  evils,  which 
otherwise  remain  concealed.  In  order,  therefore,  that  man  may 
not  be  drawn  into  these  evils,  it  is  provided  by  the  Lord  that 
those  hells  should  be  kept  quite  shut :  and  when  any  man  who 
is  a  genius  of  the  same  kind  comes  after  death  into  the  other  life, 
he  is  instantly  cast  into  their  hell.  Those  genii,  also,  when  they 
are  inspected  as  to  their  deceit  and  cunning,  appear  like  vipers. 

580.  What  profound  wickedness  belongs  to  infernal  spirits, 
may  appear  from  their  direful  arts ;  which  are  so  abundant,  that 
only  to  enumerate  them  would  fill  a  book,  and  to  describe  them 
would  require  several  volumes.     But  nearly  all  those  arts  are 
unknown  in  the  world.     One  kind  has  reference  to  abuses  of 
correspondences :  a  second,  to  abuses  of  the  ultimates  of  Divine 
Order:  a  third,  to  the  communication  and  influx  of  thoughts 
and  affections,  by  means  of  turning  towards  the  subject  of  the 
operation,  of  fixing  the  sight  upon  him,  and  of  operating  through 
spirits  at  a  distance  from  themselves,  and  through  emissaries 
sent  forth  from  themselves :  a  fourth,  to  operations  by  means 
of  phantasies :  a  fifth,  to  ejections  out  of  themselves,  by  which 
their  presence  is  produced  in  a  different  place  from  that  in  which 
they  are  in  the  body:  a  sixth,  to  pretences,  persuasions,  and 
lies.     The  spirit  of  a  bad  man,  when  released  from  the  body, 
comes  into  the  knowledge  of  these  arts  of  himself;  for  they  are 
inherent  in  the  nature  of  his  evil,  by  which  he  is  then  possessed. 
In  the  hells,  by  the  practice  of  these  arts,  the  inhabitants  torment 
one  another.     As,  however,  all  these  arts,  except  those  which 
consist  in  pretences,  persuasions,  and  lies,  are  unknown  in  the 
world,  I  am  unwilling  here  specifically  to  describe  them,  both 
because  they  would  not  be  comprehended,  and  because  of  their 
direful  nature. 

581.  The  reason  that  torments  are  permitted  by  the  Lord  to 
exist  in  the  hells,  is,  because  evils  cannot  otherwise  be  there 
restrained  and  subdued.     The  only  means  of  restraining  and 
subduing  them,  and  of  keeping  the  infernal  crew  in  bonds,  is, 
the  fear  of  punishment.     No  other  method  is  possible.     And 
without  the  fear  of  punishment  and  torture,  evil  would  rush  into 
deeds  of  furious  madness,  and  the  whole  universe  would  be  dis 
persed  :  as  a  kingdom  on  earth  would  be,  in  which  there  was  no 
law,  or  no  penal  sanctions  to  enforce  it. 

336 


HELL.  582,  583 

Of  THE  APPEARANCE,  SITUATION,  ANL  PLURALITY,  OF  THE 

HELLS. 

582  In  the  spiritual  world,  or  in  the  world  inhabited  by  spirits 
and  angels,  similar  objects  appear  as  in  the  natural  world,  or  that 
inhabited  by  men ;  so  similar,  indeed,  that,  as  to  their  outward 
aspect,  there  is  no  difference  between  them.  There  appear  in 
the  spiritual  world  plains  and  mountains,  hills  and  rocks,  with 
valleys  between  them :  there  also  appear  waters,  and  many  other 
things  that  are  seen  on  the  earth.  But,  notwithstanding,  all 
these  things  proceed  from  a  spiritual  origin ;  on  which  account, 
they  are  visible  to  the  eyes  of  spirits  and  angels,  but  not  to  those 
of  men,  because  men  reside  in  a  natural  world ;  and  spiritual 
beings  see  the  objects  which  proceed  from  a  spiritual  origin,  and 
natural  beings  see  those  which  proceed  from  a  natural  origin. 
This  is  the  reason  that  a  man  cannot  possibly  behold  with  his 
eyes  the  things  in  the  spiritual  world,  unless  the  privilege  is  ac 
corded  him  of  being  in  the  spirit,  or  until  he  has  passed  through 
death,  when  he  becomes  a  spirit  himself;  nor,  on  the  other  hand, 
can  an  angel  or  a  spirit  see  any  thing  in  the  natural  world,  unless 
he  be  present  with  a  man  who  enjoys  the  privilege  of  conversing 
with  angels  or  spirits :  for  the  eyes  of  man  are  adapted  to  receive 
the  light  of  the  natural  world,  whereas  the  eyes  of  angels  and 
spirits  are  adapted  to  receive  the  light  of  the  spiritual  world  ;  and 
yet  the  eyes  of  both  are,  to  appearance,  exactly  alike.  That  the 
spiritual  world  is  so  constituted,  is  a  thing  which  the  natural  man 
cannot  comprehend ;  least  of  all  can  the  sensual  man,  who  is  a 
person  that  believes  nothing  but  what  he  sees  with  his  bodily 
eyes  and  touches  with  his  bodily  hands  ;  and,  consequently,  who 
only  believes  the  impressions  that  he  has  imbibed  by  his  sight 
and  touch,  from  which  impressions  it  is  that  he  thinks,  in  conse 
quence  of  which,  his  thoughts  are  material,  and  not  spiritual. 
Since  there  is  such  a  resemblance  between  the  spiritual  world 
and  the  natural  world,  a  man  who  has  entered  the  former  after 
death,  is  scarcely  aware,  that  he  is  not  still  in  the  world  in  which 
he  was  bom,  and  out  of  which  he  has  departed :  for  which 
reason,  death  is  there  described  as  a  translation  out  of  one  world 
into  another  like  it.  (That  there  is  such  a  resemblance  between 
the  two  worlds,  may  be  seen  above,  in  the  Section  on  Kepresent- 
atives  and  Appearances  in  Heaven,  nn.  170 — 176.) 

583.  In  the  more  elevated  situations  in  the  spiritual  world,  are 
the  heavens  ;  in  the  low  ones,  is  the  world  of  spirits ;  and  be 
neath  both  these  are  the  hells.  The  heavens  do  not  appear  to 
the  spirits  in  the  world  of  spirits,  except  when  their  interior 
sight  is  opened:  sometimes,  however,  they  appear  as  mists,  or 
as  white  clouds.  The  reason  that  they  are  not  otherwise  seen, 
is,  because  the  angels  of  heaven  are  in  a  more  internal  state,  as 
to  intelligence  and  wisdom,  than  the  spirits  in  the  world  of 
22  337 


584,  585  HELL. 

spirits,  and  thus  are  above  their  sight,  The  spirits,  howevei, 
who  dwell  in  the  plains  and  valleys,  see  each  other  :  but  when  a 
separation  has  taken  place  between  them,  which  is  effected  when 
they  are  let  into  their  interiors,  the  evil  spirits  can  no  longer  see 
those  that  are  good,  though  these  can  see  the  evil ;  but  they  turn 
themselves  away  from  them,  and  when  spirits  do  this  they  be 
come  invisible  to  those  from  whom  they  avert  themselves.  But 
the  hells  do  not  appear,  because  they  are  closed :  only  the  en 
trances  to  them,  called  their  gates,  are  seen,  when  they  are 
opened  to  admit  spirits  of  similar  character  to  those  within.  All 
the  gates  leading  to  the  hells  open  from  the  world  of  spirits  :  and 
none  of  them  from  heaven. 

584.  There  are  hells  everywhere,  both  under  the  mountains, 
hills,  and  rocks,  and  under  the  plains  and  valleys.     Those  aper 
tures  or  gates  leading  to  the  hells  which  are  under  the  mount 
ains,  hills,  and  rocks,  appear  to  the  sight  like  the  holes  and 
fissures  of  rocks,  some  of  them  stretching  far  in  breadth  and 
amplitude,  some  confined  and  narrow,  and  most  of  them  rugged. 
All,  when  looked  into,  appear  dark  and  dusky  ;  but  the  infernal 
spirits,  who  are  within  them,  find  themselves  in  a  sort  of  light 
resembling  that  emitted  from  ignited  charcoal.     Their  eyes  are 
adapted  to  receive  that  light,  in  consequence  of  their  having, 
while  they  lived  in  the  world,  been  in  dajkness,  with  respect  to 
divine  truths,  in  consequence  of  denying  them,  and  having  been 
apparently  in  light,  with  respect  to  falsities,  in  consequence  of 
affirming  them  ;  owing  to  which,  the  sight  of  the  eyes  of  their 
spirit  had  acquired  such  a  formation.     From  this  cause,  also,  the 
light  of  heaven,  to  them,  is  thick  darkness ;  so  that  when  they 
go  out  of  their  caves,  they  see  nothing.     From  these  facts  it  ap 
peared  to  me  most  evident,  that  man  comes  into  the  light  of 
heaven,  in  proportion  as  he  acknowledges  the  Divine  Being,  and 
confirms  with  himself  the  things  belonging  to  heaven  and  the 
church ;  and  that  he  comes  into  the  thick  darkness  of  hell,  in 
proportion  as  he  denies  the  Divine  Being,  and  confirms  in  him 
self  such  persuasions  as  are  contrary  to  the  things  belonging  to 
heaven  arid  the  church,  'rt  .'•«• 

585.  Those  apertures  or  gates  leading  to  the  hells  which  are 
situated  under  the  plains  and  valleys,  have  different  appearances 
to  the  sight.     Some  are  like  those  which  are  under  the  mount 
ains,  hills,  and  rocks ;  some  are  like  caves  and  caverns ;  some 
are  like  great  chasms  and  whirlpools  ;  some  are  like  bogs  ;  and 
some  are  like  stagnant  pools  of  water.     All  are  covered  over, 
and  are  not  open,  except  when  evil  spirits  from  the  world  or 
spirits  are  cast  in.     When  they  are  open,  an  exhalation  proceeds 
from  them,  either  like  fire  attended  with  smoke,  such  as  appears 
in  the  air  where  houses  are  on  fire, — or  like  flame  without  smoke, 
—or  like  soot,  such  as  issues  from  a  chimney  on  fire,— or  like  a 
mist  and  thick  cloud.     I  have  heard,  that  fhe  infernal  spirits  do 

338 


HELL.  585,  586 

not  see,  nor  feel  those  fires,  smokes,  or  mists,  because,  when  they 
are  immersed  in  them,  they  are  as  if  in  their  own  atmosphere, 
arid  thus  in  the  delight  of  their  life ;  which  arises  from  the  cir 
cumstance,  that  those  objects  correspond  to  the  evils  and  falsities 
by  which  they  are  possessed ;  for  fire  corresponds  to  hatred  and 
revenge,  smoke  and  soot  to  falsities  originating  in  those  evils, 
fiame  to  the  evils  of  self-love,  and  mists  and  thick  clouds  to  the 
falsities  originating  in  them. 

586.  It  has  also  been  granted  me  to  look  into  the  hells,  and  to 
see  what  sort  of  places  they  are  internally ;  for,  when  the  Lord 
pleases,  the  sight  of  a  spirit  or  angel  who  is  above,  can  penetrate 
to  the  bottom,  and  examine  what  sort  of  objects  they  contain, 
notwithstanding  their  being  covered  over.  It  has  been  granted 
me,  also,  to  look  into  them  in  this  manner.  Some  hells  ap 
peared  to  the  sight  like  caverns  or  caves  in  rocks,  tending  in 
wards,  and  afterwards  obliquely  or  perpendicularly  downwards. 
Some  appeared  to  the  sight  like  coverts  and  dens,  such  as  are 
occupied  by  wild  beasts  in  forests.  Some,  like  vaulted  caverns 
and  hidden  chambers,  such  as  are  seen  in  mines,  with  caves  tend 
ing  towards  the  lower  regions.  Most  of  the  hells  are  threefold. 
In  the  upper  parts  they  appear  within  quite  dark,  because  those 
dwell  there  who  are  immersed  in  the  falsities  of  evil ;  but  the 
lower  parts  appear  as  if  on  fire,  because  they  are  inhabited  by 
those  who  are  immersed  in  evils  themselves :  for  darkness  cor 
responds  to  the  falsities  of  evil,  and  fire  to  evils  themselves : 
and  in  the  deeper  hells  reside  those  who  have  acted  from  evil, 
but  more  internally ;  in  the  less  deep,  those  who  have  so  acted 
more  externally ;  and  those  who  do  this,  act  from  the  falsities  of 
evil.  In  some  hells  are  seen  what  appear  like  the  ruins  of  houses 
and  cities  produced  by  fires,  in  which  the  infernal  spirits  dwell, 
and  in  which  they  conceal  themselves.  In  the  milder  hells  are 
seen  what  appear  like  rude  cottages,  in  some  places  arranged 
contiguously,  in  the  manner  of  a  city,  with  lanes  and  streets ; 
and  within  these  houses  are  infernal  spirits,  who  are  engaged  in 
continual  altercations,  displays  of  enmity,  beatings,  and  efforts 
to  tear  each  other  to  pieces ;  while  in  the  streets  and  lanes  are 
committed  robberies  and  depredations.  In  some  hells  are  mere 
brothels,  which  are  disgusting  to  behold,  being  full  of  all  sorts 
of  filth  and  excrement.  There  are  also  dark  forests,  in  which 
infernal  spirits  prowl  about  like  wild  beasts  ;  and  in  which,  like 
wise,  are  subterraneous  caves,  into  which  they  flee  when  they 
are  pursued  by  others.  There  also  are  deserts,  where  ajl  is 
cterile  and  sandy  ;  with,  in  some  places,  rugged  rocks  with  cav 
erns  in  them ;  and  in  others,  huts.  Into  these  desert  places, 
those  are  cast  out  from  the  hells  who  have  suffered  the  last  ex 
tremes  ;  chiefly  those  who,  when  in  the  world,  were  more  cun 
ning  than  others  in  plotting  and  contriving  artifices  and  deceit, 
Their  last  state  is  such  a  life. 

339 


587 


HELL. 


587.  "With  respect  to  the  situation  of  the  hells  specifically,  this 
can  be  known  to  none,  not  even  to  the  angels  in  heaven,  but  only 
to  the  Lord.  Their  situation,  generally,  however,  is  known  from 
the  quarters  in  which  they  are  found.  For  the  hells,  like  the 
heavens,  are  distinctly  arranged  according  to  the  quarters ;  and, 
in  the  spiritual  world,  the  quarters  are  determined  according  to 
the  various  loves.  All  the  quarters,  in  heaven,  begin  from  the 
Lord  as  the  Sun,  who  is  the  East ;  and  as  the  hells  are  opposite 
to  the  heavens,  their  quarters  begin  from  the  opposite  one,  that 
is,  from  the  west.  (On  this  subject,  see  the  Section  on  the  four 
Quarters  in  Heaven,  nn.  141 — 153.)  On  this  account,  the  hells 
in  the  western  quarter  are  the  worst  and  the  most  horrible  of  all, 
becoming  successively  more  and  more  so,  by  degrees,  in  propor 
tion  as  they  are  more  and  more  remote  from  the  east.  These 
hells  are  inhabited  by  those  who,  when  in  the  world,  had  been 
full  of  self-love,  and,  consequently,  full  of  contempt  of  others, 
and  of  enmity  against  those  who  did  not  side  with  them,  and,  at 
the  same  time,  lull  of  hatred  and  revenge  against  those  who  did 
not  treat  them  with  respect  and  make  their  court  to  them.  In 
the  most  remote  parts  of  these  hells  are  those  who  had  been  of 
the  Koman  Catholic  religion,  as  it  is  called,  and  who  then  wish 
ed  to  be  worshipped  as  gods,  and  who,  in  consequence,  burnt 
with  hatred  and  revenge  against  all  who  refused  to  acknowledge 
their  power  over  the  souls  of  men,  and  over  heaven.  They  are 
still  actuated  by  the  same  mind,  that  is,  by  the  same  hatred  and 
revenge,  against  those  who  oppose  them,  as  they  were  in  the 
world :  it  is  their  supreme  delight  to  commit  savage  outrages  ; 
but  this  is  turned,  in  the  other  life,  upon  themselves  :  for  in  their 
hells,  of  which  the  western  quarter  is  full,  every  one  rages  like  a 
madman  against  every  other  who  does  not  allow  him  to  be  pos 
sessed  of  divine  power.  (For  further  particulars,  see  the  work 
On  the  Last  Judgment,  and  the  Destruction  of  Babylon.)  But 
how  the  hells  in  that  quarter  are  arranged,  cannot  be  known, 
further,  than  that  the  most  'direful  of  those  of  that  genus  are  at 
the  sides,  bordering  on  the  northern  quarter,  and  the  less  direful 
are  towards  the  south.  Thus  the  direful  nature  of  the  hells  di 
minishes  as  they  proceed  from  the  northern  quarter  to  the  south 
ern  ;  as  it  also  does,  by  degrees,  towards  the  east.  Towards  the 
east  dwell  those  who  had  been  full  of  self-conceit,  and  did  not 
believe  in  the  Divine  Being,  but  who,  nevertheless,-  had  not  been 
influenced  by  such  hatred  and  revenge,  nor  such  deceit,  as  those 
whose  abodes  are  in  the  deeper  regions  of  the  western  quarter. 
In  the  eastern  quarter,  there  are  not,  at  this  day,  any  hells ; 
those  which  were  there  having  been  transferred  to  the  fore  part 
of  the  western  quarter.  In  the  northern  and  southern  quarters 
there  are  many  hells  :  they  are  inhabited  by  those,  who,  when 
they  lived  on  earth,  had  been  full  of  the  love  of  the  world, 
and,  from  that  origin,  of  evils  of  various  kinds,  such  as  enmity, 
340 


HELL.  587,  588 

hostility,  theft,  robbery,  craft,  avarice,  and  unmerciftilness.  The 
worst  hells  of  this  genus  are  in  the  northern  quarter,  and  the 
milder  are  in  the  southern.  Their  direful  nature  increases,  in 
proportion  as  they  are  nearer  to  the  western  quarter,  and  also,  as 
they  are  more  remote  from  the  south  ;  and  it  diminishes,  in  pro 
portion  as  they  approach  the  eastern  quarter,  and  also,  as  they 
approach  the  southern.  Behind  the  hells  that  are  in  the  western 
quarter,  there  are  dark  forests,  in  which  malignant  spirits  prowl 
about  like  wild  beasts  :  and  it  is  the  same  behind  the  hells  in  the 
northern  quarter.  But  behind  the  hells  in  the  southern  quarter 
are  the  deserts,  mentioned  just  above.  Thus  much  may  suffice 
to  be  said  respecting  the  situation  of  the  hells. 

588.  With  respect  to  the  plurality  of  the  hells,  they  are  as 
many  in  number  as  are  the  societies  of  angels  in  the  heavens, 
because  every  heavenly  society  has  an  infernal  society  corre 
sponding  to  it  in  the  way  of  opposition.  That  the  heavenly  so 
cieties  are  innumerable,  and  all  distinctly  arranged  according  to 
the  goods  of  love,  of  charity,  and  of  faith,  has  been  shown  above 
(in  the  Section  on  the  Societies  of  which  Heaven  consists,  nn. 
41 — 50  ;  and  in  that  on  the  Immensity  of  Heaven,  nn.  415 — 
420) ;  and  it  is  the  same  with  the  infernal  societies,  which  are 
arranged  according  to  the  differences  of  the  evils  opposite  to 
those  goods.  Every  evil  includes  infinite  varieties,  the  same  as 
every  good.  That  such  is  the  fact,  will  not  be  comprehended, 
by  those  who  only  have  a  simple  idea  respecting  every  evil,  as 
respecting  contempt,  respecting  enmity,  respecting  hatred,  re 
specting  revenge,  respecting  deceit,  and  respecting  others  of  the 
like  nature :  but  be  it  known  to  them,  that  every  one  of  those 
evils  contains  so  many  specific  differences,  and  every  one  of 
these,  again,  so  many  other  specific  or  particular  differences,  that 
a  volume  would  not  suffice  to  enumerate  them  all.  The  hells 
are  so  distinctly  arranged  in  order,  according  to  the  differences 
of  every  evil,  that  nothing  more  orderly  and  distinct  can  be  con 
ceived.  It  may  hence  be  evident,  that  the  hells  are  innumerable, 
one  being  near  another,  or  remote  from  it,  according  to  the  dif 
ferences  of  their  evils,  general,  specific,  and  particular.  There 
are  also  hells  beneath  hells.  Some  communicate  with  others  by 
intervening  passages,  and  more  by  exhalations  ;  the  communica 
tions  being  regulated  precisely  according  to  the  affinities  between 
one  genus  or  species  of  evil  and  the  others.  How  great  is  the 
number  of  the  hells,  was  also  granted  me  to  know  from  the  fact, 
that  there  are  hells  under  every  mountain,  hill,  and  rock,  and 
tinder  every  plain  and  valley,  and  that  the  hells  extend  under 
them  in  length,  in  breadth,  and  in  depth.  In  one  word :  the  whole 
of  heaven,  and  the  whole  of  the  world  of  spirits,  arc,  in  a  manner, 
excavated  beneath  :  and  under  them  is  a  continuous  hell.  Thus 
much  may  suffice  to  be  said  respecting  the  plurality  of  the  hells. 

341 


589  HELL. 


OF  THE  EQUILIBRIUM  BETWEEN  HEAVEN  AND  HELL. 

589.  All  things  must  be  balanced  in  equilibrium,  in  order  that 
any  thing  may^  be  capable  of  existing.  Without  equilibrium, 
there  is  no  action  and  reaction ;  for  equilibrium  is  the  balance 
between  two  forces,  one  of  which  acts,  and  the  other  reacts  :  the 
state  of  rest  which  results  from  equal  action  and  reaction  being 
what  is  called  equilibrium.  In  the  natural  world,  an  equilibrium 
is  maintained  in  all  and  in  every  thing  belonging  to  it ;  and  in 
general,  in  the  atmospheres  themselves,  in  which  the  inferior 
parts  react  and  resist,  in  the  same  ratio  as  the  superior  parts  act 
and  press  upon  them.  In  the  natural  world,  also,  there  is  an 
equilibrium  between  heat  and  cold,  between  light  and  shade, 
and  between  dryness  and  moisture;  the  medium  temperature 
being  their  equilibrium.  There  is  likewise  an  equilibrium  in  all 
the  subjects  of  the  several  kingdoms  of  nature,  which  are  three, 
the  mineral  kingdom,  the  vegetable  kingdom,  and  the  animal 
kingdom ;  for  without  an  equilibrium  maintained  in  those  king 
doms,  nothing  could  exist  or  subsist.  Everywhere  there  is,  as  it 
were,  an  effort  acting  on  one  side,  and  another  reacting  on  the 
other.  All  existence,  or  every  effect,  is  produced  in  equilibrium : 
and  it  is  produced  in  this  way ;  that  one  force  acts,  and  another 
suffers  itself  to  be  acted  upon ;  or  that  one  force  flows  in  with 
acting,  and  the  other  receives  it,  and  yields  to  it,  in  a  suitable 
manner.  In  the  natural  world,  that  which  acts,  and  that  which 
reacts,  are  called  a  force,  and  an  effort;  but  in  the  spiritual 
world,  that  which  acts,  and  that  which  reacts,  are  called  life, 
and  will.  Life  is  there  a  living  force,  and  will  is  a  living  effort ; 
and  the  equilibrium  itself  is  called  liberty  or  freedom.  Spiritual 
equilibrium,  therefore,  or  freedom,  exists  and  subsists  between 
good  acting  on  one  part,  and  evil  reacting  on  the  other ;  or  else, 
between  evil  acting  on  one  part,  and  good  reacting  on  the  other. 
With  the  good,  the  equilibrium  is  between  good  as  the  agent 
and  evil  as  the  reagent ;  but,  with  the  evil,  between  evil  as  the 
agent  and  good  as  the  reagent.  The  reason  that  spiritual  equili 
brium  is  that  between  good  and  evil,  is,  because  the  whole  of 
man's  life  has  reference  to  good  and  to  evil,  of  which  his  will  is 
the  receptacle.  There  is  also  an  equilibrium  between  truth  and 
lalsity ;  but  this  is  dependent  upon  that  between  good  and  evil. 
The  equilibrium  between  truth  and  falsity  is  like  that  between 
light  and  shade,  which  operate  upon  the  subjects  of  the  vegetable 
kingdom  in  proportion  as  they  have  in  them  heat  and  cold :  for 
that  light  and  shade  produce  nothing  of  themselves,  but  that 
heat  operates  by  them,  is  evident  from  the  fact,  that  the  light 
and  shade  in  the  season  of  winter,  are  similar  to  the  light  and 
shade  in  the  season  of  spring.  Comparison  is  made  between 
truth  and  falsity  and  light  and  shade,  on  account  of  their  cor  re- 
342 


HELL.  590,591 

Bpondence ;  for  truth  corresponds  to  light,  falsity  to  shade,  and 
heat  to  the  good  of  love.  Spiritual  light,  also,  is  truth,  spiritual 
shade  is  falsity,  and  spiritual  heat  is  the  good  of  love.  (On 
which  subject,  see  the  Section  on  Light  and  Heat  in  Heaven, 
nn.  138—1400 

590.  There  is  a  perpetual  equilibrium  between  heaven  and 
nell.     From  hell  there  continually  exhales  and  ascends  the  effort 
of  doing  evil;  and  from  heaven  there  continually  exhales  and 
descends  the  effort  of  doing  good.     In  that  equilibrium  exists 
the  world  of  spirits,  which  is  stationed  in  the  midst  between 
heaven  and  hell.     (See  above,  nn.  421 — 431.)     The  reason  that 
the  world  of  spirits  is  placed  in  that  equilibrium,  is,  because 
every  man,  after  death,  first  enters  the  world  of  spirits,  and  is 
there  kept  in  a  state  similar  to  that  in  which  he  was  in  the 
world ;   which  could   not   be  accomplished,   did  not  the  most 
perfect  equilibrium  there  prevail :  for  by  means  of  this,  all  are 
explored  as  to  their  quality,  being  left  there  to  their  liberty, 
such  as  they  enjoyed  while  in  the  world.    Spiritual  equilibrium, 
as  existing  with  men  and  spirits,  is  freedom  or  liberty ;  as  stated 
just  above.     (N.  589.)     Of  what  description  is  every  one's  free 
dom,  is  known  to  the  angels  in  heaven  by  the  communication  of 
his  affections  and  of  the  thoughts  originating  in  them ;  and  is 
rendered  apparent  to  the  sight  of  angelic  spirits  by  the  ways  in 
which  the  parties  walk.     Spirits  that  are  good  walk  in  the  ways 
which  tend  towards  heaven ;  whereas  spirits  that  are  evil  walk 
in  the  ways  which  tend  towards  hell.     In  that  world,  ways 
actually  appear ;  which  is  the  reason  that,  in  the  Word,  ways 
signify  the  truths  which  lead  to  good,  and,  in  the  opposite  sense, 
the  falsities  which  lead  to  evil.     It  is  from  this  origin,  also,  that 
going,  walking,  and  journeying,  signify,  in  the  Word,  progres 
sions  of  life.(')     It  has  often  been  granted  me  to  see  those  ways, 
and  to  observe  spirits  going  and  walking  in  them  freely,  accord 
ing  to  their  affections  and  the  thoughts  thence  proceeding. 

591.  The  reason  that  evil  continually  exhales  and  ascends  from 
hell,  and  good  continually  exhales  and  descends  from  heaven,  is, 
because  there  is  a  spiritual    sphere  encompassing  every  one, 
and  which  issues  and  exudes  from  the  life  of  his   affections 
and  consequent  thoughts.(2)     As  such  a  sphere  of  his  life  issues 
from  every  individual,  it  follows,  that  such  a  sphere  also  issues 

(')  That  to  journey,  in  the  Word,  signifies  progression  of  life ;  in  like  wanner,  tc 
go,  nn.  3335,  4375,  4554,  4585,  4882,  5493,  5605,  5996,  8345,  8397,  8417,  8420,  8557.  That 
to  go,  and  to  walk,  with  the  Lord,  denotes  to  receive  spiritual  life,  and  to  live  witb 
Him,  n.  10,567.  That  to  walk  denotes  to  live,  nn.  ,519,  1794,  8417,  8420. 

(a)  That  a  spiritual  sphere,  which  is  a  sphere  of  life,  flows  forth  and  issues  from  every 
man,  spirit,  and  angel,  and  encompasses  them,  nn.  4464,  5179,  7454,  8630.  That  it  flows 
forth  from  the  life  of  their  affections  and  thoughts,  nn.  2489,  4464,  6206.  That  spirits 
are  known  as  to  their  quality,  at  a  distance,  from  their  spheres,  nn.  1048,  1053,  1316, 
1504.  That  spheres  from  the  evil  are  contrary  to  spheres  from  the  good,  nn.  1695, 
10,1S7,  10,312.  That  those  spheres  extend  themselves  far  into  angelic  societies,  ac 
cording  to  the  quality  and  quantity  of  good,  nn.  6598 — 6613,  8063,  8794,  8797.  And 
into  infernal  societies  according  to  the  quality  and  quantity  of  evil,  un.  8794,  8797. 

343 


501,  592  HELL. 

from  every  society  of  heaven,  and  from  every  society  of  hell ; 
and,  consequently,  from  all  those  societies  together ;  that  is,  from 
the  whole  of  heaven,  and  from  the  whole  of  hell.  The  reasoD 
that  there  is  an  influx  from  heaven  of  good,  is,  because  all  its 
inhabitants  are  grounded  in  good :  and  the  reason  that  there  is 
an  influx  from  hell  of  evil,  is,  because  all  its  inhabitants  are 
immersed  in  evil.  All  the  good  which  flows  from  heaven,  pro 
ceeds  from  the  Lord ;  for  the  angels  who  inhabit  the  heavens  are 
all  withheld  from  their  own  proprium  and  kept  in  the  Lord's 
Proprium,  which  is  Good  Itself:  whereas  the  spirits  that  inhabit 
the  hells  are  all  immersed  in  their  own  proprium ;  and  the  pro 
prium  of  every  one  is  nothing  but  evil,  and,  as  being  nothing 
but  evil,  is  hell.(3)  From  these  facts  it  may  be  evident,  that  the 
equilibrium  in  which  the  angels  in  the  heavens  and  the  spirits  in 
the  hells  are  kept,  is  not  like  that  which  exists  in  the  world  of 
spirits.  The  angels  in  the  heavens  find  their  equilibrium  in  the 
measure  of  good  in  which  they  had  been  willing  to  be  grounded, 
or  in  which  they  had  lived,  while  they  were  in  the 'world;  and, 
consequently,  in  the  degree  in  which  they  had  held  evil  in  aver 
sion  :  whereas  the  spirits  in  hell  find  their  equilibrium  in  the 
measure  of  evil  in  which  it  had  been  their  will  to  be  immersed, 
or  in  which  they  had  lived,  while  in  the  world ;  and  thus,  conse 
quently,  in  the  degree  in  which,  in  heart  and  spirit,  they  had 
been  opposed  to  good. 

592.  Unless  the  Lord  governed  both  the  heavens  and  the 
hells,  no  equilibrium  could  be  preserved ;  and  if  there  were  no 
equilibrium,  neither  heaven  nor  hell  could  exist ;  for  all  things 
in  the  universe,  that  is,  both  in  the  natural  world  and  in  the 
spiritual,  maintain  their  stations  by  equilibrium.  That  such  is 
the  fact,  every  rational  man  can  perceive :  suppose  a  preponder 
ance  on  one  side,  and  no  resistance  on  the  other,  would  not  both 
perish  ?  So  would  it  be  in  the  spiritual  world,  if  good  did  not 
react  against  evil,  and  perpetually  restrain  its  insurrections  ;  and 
did  not  the  Divine  Being  solely  do  this,  heaven  and  hell  would 
perish,  and  with  them  the  whole  human  race.  I  use  the  ex 
pression,  "  Did  not  the  Divine  Being  solely  do  this,"  because  the 
proprium  of  every  one,  whether  angel,  spirit,  or  man,  is  nothing 
but  evil  (see  above,  n.  591) ;  on  which  account,  no  angels  and 
spirits  can  possibly  resist  the  evils  that  continually  exhale  from 
the  hells,  because,  from  their  proprium,  they  all  tend  towards 
hell  themselves.  From  these  facts  it  is  evident,  that  unless  the 
Lord  alone  governed  both  the  heavens  and  the  hells,  there  could 
not  possibly  be  salvation  for  any  one.  Besides,  all  the  hells  act 
as  one  force,  since  evils  are  connected  together  in  the  hells  as 
goods  are  in  the  heavens ;  and  to  resist  all  the  hells,  which  are 

(*)  That  the  proprium  of  man  is  nothing  but  evil,  nn.  210,  215, 781, 874,  875,  876,  987 
1047,  2307,  2308,  3518,  3701,  3812,  8480,  8550,  10,283,  10,284, 10,288,  10,782.  That  thi 
proprium  of  man  is  hell  appertaining  to  him,  nn.  694,  8480. 

34  ± 


HELL.  593 — 595 

innumerable,  and  which  act  simultaneously  against  heaven,  and 
against  all  its  inhabitants,  is  possible  to  nothing  but  that  Divine 
Power  alone,  which  solely  proceeds  from  the  Lord. 

593.  The  equilibrium  between  the  heavens  and  the  hells  is 
diminished  and  increased,  on  the  one  side  or  on  the  other,  ac 
cording  to  the  number  of  new-comers  who  respectively  enter  into 
heaven  and  hell,  who  amount  to  many  thousands  a  day.  To 
know  and  perceive  which  way  the  balance  inclines,  and  to  regu 
late  and  equalize  it  with  perfect  exactness,  is  not  within  the 
power  of  any  angel,  but  of  the  Lord  alone.  For  the  Divine 
Sphere  proceeding  from  the  Lord  is  omnipresent,  and  every 
where  sees  where  any  thing  is  in  danger ;  whereas  an  angel  only- 
sees  what  is  near  him,  and  cannot  so  much  as  perceive,  within 
himself,  what  is  passing  in  his  own  society. 

591.  How  all  things  are  arranged  in  the  heavens  and  in  the 
hells,  so  that  all  the  inhabitants,  both  collectively  and  individually, 
should  be  maintained  in  their  equilibrium,  may  in  some  measure 
appear  from  what  has  been  advanced  and  shown  above  respecting 
the  heavens  and  the  hells  :  as,  that  all  the  societies  of  heaven  are 
distinctly  arranged,  in  the  most  perfect  order,  according  to  the 
varieties  of  good,  and  their  genera  and  species ;  and  all  the  soci 
eties  of  hell  according  to  the  varieties  of  evil,  and  their  genera 
and  species  ;  and  that  under  every  society  of  heaven ,  there  is  a 
society  of  hell,  corresponding  to  it  in  the  way  of  opposition,  from 
which  opposite  correspondence  results  an  equilibrium  between 
them ;  on  which  account  it  is  perpetually  provided  by  the  Lord, 
that  the  infernal  society  situated  beneath  a  heavenly  society 
should  not  become  the  stronger ;  and,  so  far  as  it  begins  to  do 
so,  it  is  restrained  by  various  means,  and  is  reduced  to  the 
proper  proportion  required  for  the  equilibrium.  These  means 
are  various,  of  which  only  a  few  shall  be  mentioned.  Some  of 
them  have  reference  to  a  stronger  presence  of  the  Lord ;  some, 
to  the  stricter  communication  and  conjunction  of  one  or  more  so 
cieties  with  others ;  some,  to  the  ejection  of  the  supernumerary 
infernal  spirits  into  the  deserts  ;  some,  to  the  transferring  of  some 
of  them  from  one.  hell  into  another ;  some,  to  the  regulation  of 
the  inhabitants  of  the  hells,  which  is  effected  in  various  ways ; 
some,  to  the  concealing  of  certain  hells  under  denser  and  grosser 
coverings  ;  and  also  to  the  letting  of  them  down  to  greater  depths. 
Not  to  mention  other  means  employed,  including  those  which  are 
provided  in  the  heavens  which  are  over  them.  These  facts  are 
adduced,  that  it  may  in  some  measure  be  perceived,  that  the 
Lord  alone  provides,  that  there  should  be  everywhere  maintained 
an  equilibrium  between  good  and  evil,  and  thus  between  heaven 
and  hell,  for  on  such  equilibrium  is  founded  the  preservation  oi 
all  in  heaven,  and  of  all  on  earth. 

595.  It  is  to  be  observed,  that  the  hells   continually  assault 
heaven,  and  endeavor  to  destroy  it :    and  that  the  Lord  contin- 

345 


595,  596  HELL. 

ually  protects  the  heavens,  withholding  its  inhabitants  from  the 
evils  which  proceed  from  their  proprium,  and  keeping  them  in 
the  good  which  proceeds  from  Him.  It  has  often  been  granted 
me  to  perceive  the  sphere  which  flows  from  the  hells,  which 
wholly  consisted  of  a  sphere  of  efforts  to  destroy  the  Divine 
Sphere  proceeding  from  the  Lord,  and,  consequently,  heaven. 
I  have  also  sometimes  perceived  the  ebullitions  of  certain  hells, 
t  which  were  efforts  to  emerge  and  to  destroy.  On  the  contrary, 
^  {  the  heavens  never  assault  the  hells  ;  for  the  Divine  Sphere  pro 
ceeding  from  the  Lord  is  a  perpetual  effort  to  save  all ;  and  as 
those  who  inhabit  the  hells  cannot  be  saved,  because  they  are 
immersed  in  evil  and  are  in  opposition  to  the  Lord's  Divine 
Operation,  what  is  done  with  them  is,  that,  as  far  as  possible, 
their  insurrections  are  quelled,  and  their  fierce  outrages  are  re 
strained,  that  they  may  not  exercise  them  on  one  another  beyond 
the  permitted  bounds.  This  is  effected  accordingly,  by  innumer 
able  means,  involving  Divine  Power. 

596.  There  are  two  kingdoms  into  which  the  heavens  are 
divided,  called  the  celestial  kingdom  and  the  spiritual  kingdom. 
(Respecting  which,  see  above,  nn.  20 — 28.)  In  the  same  man 
ner,  there  are  two  kingdoms  into  which  the  hells  are  divided. 
One  of  these  is  opposite  to  the  celestial  kingdom,  and  the 
other  is  opposite  to  the  spiritual  kingdom.  That  which  is 
opposite  to  the  celestial  kingdom  is  situated  in  the  western 
quarter,  and  its  inhabitants  are  called  genii ;  but  that  which  is 
opposite  to  the  spiritual  kingdom  is  situated  in  the  northern  and 
southern  quarters,  and  its  inhabitants  are  called  spirits.  All 
who  dwell  in  the  celestial  kingdom  are  grounded  in  love  to  the 
Lord ;  and  all  who  inhabit  the  hells  opposite  to  that  kingdom 
are  immersed  in  the  love  of  self:  whereas  all  who  dwell  in  the 
spiritual  kingdom  are  grounded  in  love  towards  the  neighbor ; 
and  all  who  inhabit  the  hells  opposite  to  that  kingdom  are  im 
mersed  in  the  love  of  the  world.  It  was  made  evident  to  me  by 
this  circumstance,  that  love  to  the  Lord  and  the  love  of  self  are 
the  opposites  of  each  other ;  and  that  it  is  the  same  with  love 
towards  the  neighbor  and  the  love  of  the  world.  It  is  inces 
santly  provided  by  the  Lord,  that  no  efflux  should  be  directed 
from  the  hells  opposite  to  the  Lord's  celestial  kingdom  towards 
the  angels  who  dwell  in  His  spiritual  kingdom ;  for  if  this  were 
to  be  permitted,  the  spiritual  kingdom  would  perish.  (The  rea 
son  of  which  may  be  seen  above,  nn.  578,  579.)  These  are  the 
two  general  equilibriums,  which  are  perpetually  preserved  from 
infringement  by  the  Lord. 
346 


HELL.  597 


THAT  MA.N  IS  IN  THE  ENJOYMENT  OF  FREEDOM  THROUGH  THE 
EQUILIBRIUM  THAT  IS  MAINTAINED  BETWEEN  HEAVEN  AND 
HELL. 

597.  The  equilibrium  between  heaven  and  hell  has  been  treated 
of  in  the  preceding  Section  ;  and  it  has  there  been  shown,  that  it 
is  an  equilibrium  between  the  good  which  proceeds  from  heaven, 
and  the  evil  which  proceeds  from  hell  ;  and  that,  consequently, 
it  is  a  spiritual  equilibrium,  which,  in  its  essence,  is  freedom  or 
liberty.  The  reason  that  spiritual  equilibrium  is,  in  its  essence, 
freedom  or  liberty,  is,  because  it  is  an  equilibrium  between  good 
and  evil,  and  between  truth  and  falsity,  which  are  spiritual 
things  :  wherefore,  the  power  of  willing  either  good  or  evil,  and 
of  thinking  either  truth  or  falsity,  and  of  choosing  the  one  in 
preference  to  the  other,  is  the  liberty  of  which  we  are  here  treat 
ing.  This  liberty  is  given  to  every  man  by  the  Lord,  nor  is  it 
ever  taken  away  from  him.  In  its  origin,  indeed,  it  does  not 

Extracts  from  the  ARCANA  CCELESTIA,  on  the  Freedom  or  Liberty  of  Man,  on  Influx,  and 
tJie  Spirits  l>y  whom  Communications  are  effected.  • 


on 


ON  FREEDOM  OR  LIBERTY.  That  all  freedom  is  attendant  on  love  or  affection,  since 
what  a  man  loves,  this  he  does  freely,  nn.  2870,  3158,  8987,  8990,  9585—9591.  As  free 
dom  is  attendant  on  love,  that  it  is  the  life  of  every  one,  n.  2873.  That  nothing  appears 
as  a  man's  own,  but  what  is  from  freedom,  n.  2880.  That  there  is  heavenly  freedom 
and  infernal  freedom,  nn.  2870,  2873,  2874,  9589,  9590 

That  heavenly  freedom  is  attendant  on  heavenly  love,  or  on  the  love  of  what  is  good 
and  true,  nn.  1947,  2870,  2872.  And  as  the  love  of  good  and  of  truth  is  from  the  Lord, 
that  freedom  essentially  consists  in  being  led  of  the  Lord,  nn.  892,  905,  2872,  2886, 
2890,  2891,  2892,  9096,  9586,  9587,  9589,  9590,  9591.  That  man  is  introduced  into  heav- 


flPWV  Uj    W9U.L)     Ullt/j     'J-l'HJ)     ULUU,    'VUUA.j    Ul  W<  JL  11C4U     V  UiiV^l   VY  AO^     Ul  LV>    J.W  V  ^/    \SL     j^V/VU.    U11U.    Ul      LI  Utii 

cannot  be  implanted  in  man,  and  appropriated  to  him  apparently  as  his  own,  nn.  2877, 
2879,  2880,  2888.  That  nothing  is  conjoined  to'  man  in  a  state  of  compulsion,  nn.  8700, 
2875.  That  if  man  could  be  reformed  by  compulsion,  all  would  be  saved,  n.  2881. 
That  compulsion,  in  reformation,  is  hurtful,  n.  4031.  That  all  worship  from  freedom  is 
real  worship,  but  not  that  which  is  from  compulsion,  nn.  1947,  2880,  7349,  10,097. 
That  repentance  ought  to  be  done  in  a  free  state,  and  that  what  is  done  in  a  state  of 
compulsion  is  of  no  avail,  n.  8392.  States  of  compulsion,  what,  n.  8392. 

That  it  is  granted  to  man  to  act  from  freedom  of  reason,  that  good  may  be  provided 
for  him ;  and  that  on  this  account  man  possesses  the  freedom  of  thinking  and  also  of 
willing  what  is  evil,  and  likewise  of  doing  it,  so  far  as  the  laws  do  not  forbid,  n.  10,777. 
That  man  is  held  by  the  Lord  between  heaven  and  hell,  and  thus  in  equilibrium,  that 
he  may  be  in  possession  of  freedom,  for  the  sake  of  his  reformation,  nn.  5982,  6477. 
8209,  8907.  That  what  is  inseminated  in  freedom  remains,  but  not  what  is  inseminated 
in  compulsion,  n.  9588.  That  on  this  account,  freedom  is  never  taken  away  from  any 
one,  nn.  2876,  2881.  That  no  one  is  compelled  by  the  Lord,  nn.  1937,  1947. 

That  a  man  may  compel  himself  from  a  principle  of  freedom,  but  cannot  be  com 
pelled,  nn.  1937,  1947.  That  a  man  ought  to  compel  himself  to  resist  evil,  nn.  1937. 
1947,  7914.  And  likewise  to  do  good  as  from  himself,  still  acknowledging  that  it  is 
from  the  Lord,  nn.  2883,  2891,  2892,  7914.  That  man  has  a  stronger  freedom  in  temp 
tation-combats  in  which  he  conquers,  since  he  then  forces  himself  more  interiorly  to 
resist;  although  it  appears  otherwise,  nn.  1937,  1947,  2881. 

That  infernal  freedom  consists  in  being  led  by  the  loves  of  self  and  of  the  world,  and 
their  concupiscences,  nn.  2870,  2873.  That  the  inhabitants  of  .hell  know  no  other  free 
dom,  n.  2871.  That  heavenly  freedom  is  as  distant  from  infernal  freedom,  as  heaven 
is  from  hell,  nn.  2873,  2874.  'That  infernal  freedom,  which  consists  in  being  led  by  the 
loves  of  self  and  of  the  world,  is  not  freedom,  but  slavery,  nn.  2884,  2890;  since  slavery 
consists  in  being  led  of  hell,  nn.  9556,  9589,  9590,  9591. 

34:7 


597,  598  HELL. 

belong  to  man,  but  to  the  Lord,  it  being  from  the  Lord ;  but, 
nevertheless,  it  is  given  to  man,  together  with  life,  as  his  own : 
and  it  is  given  him  to  this  end, — that  he  may  be  capable  of  be 
ing  reformed  and  saved ;  for  without  liberty  or  freedom  there  can 
be  no  reformation  and  salvation.  Every  one  who  takes  any 
rational  view  of  things  may  see,  that  man  is  at  liberty  to  think 
either  ill  or  well,  sincerely  or  insincerely,  justly  or  unjustly  ;  and 
also,  that  he  is  at  liberty  to  speak  and  to  act  well,  sincerely,  and 
justly,  but  is  withheld  from  speaking  and  acting  ill,  insincerely, 
and  unjustly,  by  spiritual,  moral,  and  civil  laws,  by  which  his 
external  is  kept  in  bonds.  From  these  facts  it  is  evident,  that 
the  spirit  of  man,  which  is  that  which  thinks  and  wills,  is  in  the 
enjoyment  of  liberty ;  but  that  his  external,  which  is  what  speaks 
and  acts,  is  not,  except  in  conformity  with  the  above-mentioned 
laws. 

598.  The  reason  that  man  would  not  be  capable  of  being 
reformed,  unless  he  were  in  the  enjoyment  of  liberty,  is,  be 
cause  he  is  born  into  evils  of  all  kinds.  These  must  be  re 
moved,  in  order  that  he  may  be  saved:  and  they  cannot  be 
removed,  unless  he  sees  them  in  himself,  and  acknowledges 
them ;  and  afterwards  ceases  to  will  them,  and  at  length  holds 
them  in  aversion.  It  is  then  that  they  are  first  removed.  This 

On  INFLUX.  That  all  things  which  man  thinks,  and  which  he  wills,  enter  by  influx ; 
from  experience,  nn.  904,  2886,  2887,  2888,  4151,  4319,  4320,  5846,  5848,  6189,  6191,  6194, 
6197,  6198,  6199,  6213,  7147,  10,219.  That  man's  capacity  of  viewing  things,  of  think 
ing,  and  of  forming  analytical  conclusions,  is  from  influx,  nn.  1285,  4319,  4820.  That 
man  could  not  live  a  single  moment,  if  influx  from  the  spiritual  world  were  taken  away 
from  him;  from  experience,  nn.  2888,  5849,  5854,  6321.  That  the  life  which  flows  in 
from  the  Lord  varies  according  to  the  state  of  man,  and  according  to  reception,  nn.  2069. 
5986,  6472,  7343.  That  with  the  evil,  the  good  which  flows-in  from  the  Lord  is  turned 
into  evil,  and  truth  into  what  is  false,  from  experience,  nn.  3642,  4632.  That  the  good 
and  truth,  which  continually  flow-in  from  the  Lord,  are  so  far  received,  as  they  are  not 
opposed  by  what  is  evil  and  false,  nn.  2411,  3142,  3147,  5828. 

That  all  good  flows-in  from  the  Lord,  and  all  evil  from  hell,  nn.  904,  4151.  That 
man  believes  at  this  day  that  all  things  are  in  himself,  and  are  from  himself,  when  yet 
they  enter  by  influx,  and  he  may  know  this  from  the  doctrinal  tenet  of  the  church, 
winch  teaches  that  all  good  is  from  God,  and  all  evil  from  the  devil,  nn.  4249,  6193, 
6206.  But  if  man  believed  according  to  the  doctrinal  tenet,  he  would  not  then  appro 
priate  evil  to  himself,  nor  would  he  make  good  his  own,  nn.  6206,  6324,  6325.  How 
nappy  the  state  of  man  would  be,  if  he  believed  that  all  good  flows  into  him  from  the 
Lord,  and  all  evil  from  hell,  n.  6325.  That  those  who  deny  heaven,  or  know  nothing 
about  it,  are  ignorant  that  there  is  any  influx  from  thence,  nn.  4322,  5649,  6193,  6479. 
What  influx  is,  illustrated  by  comparisons,  nn.  6467,  6480,  9407. 

That  the  all  of  life  flows-m  from  the  first  Fountain  of  Life,  because  it  is  from  that 
Source,  and  that  it  flows-in  continually,  thus  from  the  Lord,  nn.  3001,  3318,  3337,  3338, 
3344,  3484,  3619,  3741,  3742,  3743,  43*18,  4319,  4320,  4417,  4524,  4882,  5847,  5986,  6325, 
6468,  6469,  6470,  6479,  9276,  10,196.  That  influx  is  spiritual,  and  not  physical,  thus 

at  influx  takes  place  from  the  spiritual  world  into  the  ratural,  and  not  from  the  nat 
ural  into  the  spiritual,  nn.  3219,  5119,  5259,  5427,  5428,  5477,  6322,  9110,  9111.  That 
influx  takes  place  through  the  internal  man  into  the  external^  or  through  the  spirit  into 
the  body,  and  not  contrariwise,  because  the  spirit  of  man  is  in  the  spiritual  world,  and 
the  body  in  the  natural,  nn.  1702,  1707,  1940,  1954,  5119,  5259,  5779,  6322,  9110.  That 
the  internal  man  is  in  the  spiritual  world,  and  the  external  in  the  natural  world,  nn. 
978,  1015,  3679,  (4459,)  (4523,)  (4524,)  6057,  6309,  9701—9709,  10,156,  10,472.  That  it 
appears  as  if  influx  took  place  from  the  externals  appertaining  to  man  into  the  internals, 
but  that  it  is  a  fallacy,  n.  3721.  That  with  man  there  is  influx  into  the  things  of  hia 
rational  faculty,  and  through  these  into  scicntiflcs,  and  not  contrariwise,  nn.  1495,  1707, 
1940.  What  'is  the  nature  of  the  order  of  influx,  nn.  775,  880,  1096,  1498,  7270.  That 

348 


FTRT.T..  598,   599 

could  not  be  accomplished,  unless  man  possessed  in  himself 
good  as  well  as  evil ;  for  he  is  capable,  from  good,  of  seeing  evils, 
but  not,  from  evil,  of  seeing  goods.  The  spiritual  goods  which 
man  is  capable  of  making  objects  of  his  thoughts,  he  learns, 
from  his  infancy,  by  reading  the  Word  and  hearing  sermons ; 
and  he  learns  moral  and  civil  goods  by  living  in  the  world. 
This  is  the  first  reason  why  man  ought  to  be  in  the  enjoyment 
of  liberty.  Another  is,  that  nothing  is  appropriated  to  man, 
but  what  he  does  from  an  affection  that  is  proper  to  his  love : 
other  things  may  indeed  enter  his  mind,  but  no  further  than 
into  his  thought :  nothing  else  enters  into  his  will :  and  what 
does  not  enter  into  the  will,  also,  does  not  become  his  own : 
for  the  thought  draws  its  materials  from  the  memory,  but  the 
will  from  the  life  itself.  Nothing  that  man  ever  does  or  thinks 
is  free,  but  what  proceeds  from  his  will,  or,  what  is  the  same 
thing,  from  an  affection  belonging  to  his  love.  Whatever  a 
man  wills  or  loves,  he  does  freely ;  in  consequence  of  which, 
a  man's  liberty,  and  the  affection  which  is  that  of  his  love  or 
of  his  will,  are  one :  on  which  account,  therefore,  man  must  be 
in  the  enjoyment  of  freedom,  in  order  that  he  may  be  capable 
of  being  affected  by  truth  and  good,  or  of  loving  them,  and  that 
they  may  become,  in  consequence,  as  if  they  were  his  own.  In 
one  word,  whatever  does  not  gain  admission  to  man  in  a  state  of 
freedom,  does  not  remain  in  him,  because  it  is  not  an  object  of 
his  love  or  of  his  will :  and  whatever  is  not  an  object  of  a  man's 
love  or  will  does  not  belong  to  his  spirit :  for  the  esse  of  the 
spirit  of  man  is  his  love  or  will.  We  use  the  terms,  "  his  love 
or  will,"  because  what  a  man  loves,  he  also  wills.  These  then 
are  the  reasons  that  a  man  cannot  be  reformed,  except  he  be  in 
a  state  of  liberty.  (Further  particulars  respecting  man's  liberty 
or  freedom  may  be  seen  in  the  Arcana  Ccdestia,  in  the  places 
referred  to  in  the  extracts  inserted  above,  p.  347.) 

599.  In  order  that  man  may  be  in  a  state  of  liberty,  as  neces 
sary  to  his  being  reformed,  he  is  connected,  as  to  his  spirit,  with 
heaven  and  with  hell :  for  spirits  from  hell,  and  angels  from 
heaven,  are  attendant  on  every  man.  By  the  spirits  from  hell, 
man  is  held  in  his  evil ;  but  by  the  angels  from  heaven,  he  is 
held  in  good  by  the  Lord.  Thus  he  is  preserved  in  spiritual 
equilibrium,  that  is,  in  freedom  or  liberty.  (That  angels  from 

tnere  is  immediate  influx  from  the  Lord,  and  likewise  mediate  through  the  spiritual 
world  or  heaven,  nn  6063,  6307,  6472,  9682,  9683.  That  the  Lord's  influx  flows  into 
the  good  appertaining  to  man,  and  through  the  good  into  the  truth,  but  not  contrari 
wise,  nn.  5482,  (5649,)  6027,  8685,  8701,  10,153.  That  good  gives  the  faculty  of  receiv 
ing  influx  from  the  Lord,  but  not  truth  without  good,  n.  8321.  That  nothing  is  injuri 
ous  which  flows  into  the  thought,  but  what  flows  into  the  will,  since  the  latter  ia 
appropriated  to  man,  n.  6308. 

That  there  is  a  general  or  common  influx,  n.  5850.  That  it  is  a  continual  effort  to 
act  according  to  order,  n.  6211.  That  this  influx  flows  into  the  lives  of  animals,  u.  5850, 
And  likewise  into  the  subjects  ^  the  vegetable  kingdom,  n.  3648.  That,  also,  accord 
ing  to  the  generni  cr  common  influx,  thought  falls  into  speech,  and  will  into  actions  and 
gestures,  with  man,  n.  5862,  5990,  6192,  6211. 

349 


600—602  HELL. 

heaven,  and  spirits  from  hell,  are  adjoined  to  every  man,  may 
be  seen  in  the  Section  on  the  Conjunction  of  Heaven  with  the 
Human  Eace,  nn.  291—302.) 

600.  It  is  to  be  observed,  that  the  conjunction  of  man  with 
heaven,  and  with  hell,  is  not,  immediately,  with  heaven  and  hell 
themselves,  but  mediately,  through  spirits  inhabiting  the  world 
of  spirits.     It  is  these  spirits  who  are  adjoined  to  man,  and  not 
any  from  hell  or  from  heaven  themselves.    Through  evil  spirits, 
abiding  in  the  world  of  spirits,  man  has  conjunction  with  hell ; 
and  through  good  spirits,  abiding  there  also,-  he  has  conjunction 
with  heaven.     It  is  on  this  account,  that  the  world  of  spirits 
has  its  station  in  the  intermediate  region  between  heaven  and 
hell :  and  is  the  seat  of  the  actual  equilibrium  between  them 
(That  the  world  of  spirits  is  intermediate  between  heaven  and 
hell,  may  be  seen  in  the  Section  on  the  World  of  Spirits,  nn. 
421 — ±31 ;  and  that  that  world  is  the  seat  of  the  actual  equilib 
rium  between  heaven  and  hell,  in  the   Section   immediately 
above,  nn.  589 — 596.)     From  these  facts  it  is  evident,  whence  it 
is  that  man  is  in  the  enjoyment  of  freedom  or  liberty. 

601.  Something  further  shall  be  stated  respecting  the  spirits 
that  are  adjoined  to  man.     An  entire  society  may  have  com 
munication  with  another  society,  or  with  any  individual,  be  he 
where  he  may,  by  the  mission  of  an  emissary  spirit.     The  spirit 
thus  commissioned  is  denominated  "  a  subject  of  many."     It  is 
the  same  with  the  conjunction  of  a  man  with  societies  in  heaven, 
and  with  societies  in  hell,  by  spirits  adjoined  to  him  belonging 
to  the  world  of  spirits.     (Respecting  these  "  subjects,"  see,  also, 
the  Arcana  Cmlestia,  in  the  places  referred  to  below.) 

602.  In  the  last  place,  something  shall  be  mentioned  respect 
ing  that  inherent  conviction,  which  man  possesses,  respecting 
his  life  after  death,  as  a  result  of  the  influx  which  he  receives 
from  heaven.     There  were  certain  spirits  belonging  to  the  sim 
ple  populace,  who  had  lived,  in  the  world,  in  the  good  of  faith, 
who  were  brought  into  a  state  similar  to  that  in  which  they  had 
been  when  in  the  world.     This  can  be  effected  with  any  one, 
when  the  Lord  gives  permission.     It  was  then  shown  what  idea 
they  had  entertained  respecting  the  state  of  man  after  death. 
They  said,  that  certain  persons  of  intelligence  had  asked  them 
in  the  world,  what  they  thought  respecting  their  soul  after  their 
life  in  the  world ;  to  which  they  replied,  that  they  did  not  know 
what  the  soul  is.     Upon  this  the  intelligent  persons  asked  them, 
what  their  belief  was  respecting  their  state  after  death ;  to  which 
they  answered  that  they  believed  that  they  should  live  as  spirits. 

On  SUBJECTS.  That  spirits  sent  forth  from  societies  of  spirits  to  other  societies,  also 
to  other  spirits,  are  called  subjects,  nn.  4403,  585<i.  That  communications  in  the  other 
life  are  effected  by  such  emissary  spirits,  nn.  4403,  5856,  5983.  That  a  spirit,  who, 
being  sent  forth,  serves  for  a  subject,  does  not  think  from  himself,  but  from  those  by 
whom  he  is  sent  forth,  nn.  5985,  5986,  5987.  Several  particulars  concerning  those 
spirits,  nn.  5988,  5989. 

350 


HELL.  602, 603 

The  interrogators  then  inquired,  what  faith  they  entertained 
respecting  a  spirit ;  when  they  said,  that  it  is  a  man.  Upon 
being  asked  how  they  knew  this  ;  they  replied,  that  they  knew 
it,  because  it  was  so.  Upon  which  those  intelligent  persons 
wondered  that  such  faith  should  be  possessed  by  the  simple,  and 
not  by  them.  It  was  thence  made  evident,  that  every  man  who 
is  in  conjunction  with  heaven,  has  an  inherent  conviction  that 
he  is  to  live  after  death.  This  inherent  conviction  comes  from 
no  other  origin  than  an  influx  from  heaven,  that  is,  through 
heaven  from  the  Lord,  conveyed  through  the  medium  of  the 
spirits  who  are  adjoined  to  man  from  the  world  of  spirits.  It 
is  enjoyed  by  those  who  have  not  extinguished  their  freedom  of 
thinking,  by  principles  previously  assumed,  and  confirmed  in 
various  ways,  respecting  the  soul  of  man  ;  such  as  affirm  it  to 
be  either  pure  thought,  or  some  animated  principle,  the  seat  of 
which  they  seek  for  in  the  body  :  when,  nevertheless,  the  truth 
is,  that  the  soul  is  nothing  but  the  life  of  man,  but  the  spirit  is 
the  man  himself,  and  the  terrestrial  body,  which  he  carries 
about  in  the  world,  is  only  an  instrument,  by  means  of  which 
the  spirit,  which  is  the  man  himself,  acts  in  the  natural  world, 
'Ti  a  manner  suited  to  the  nature  of  that  world. 

603.  The  particulars  which  have  been  delivered  in  this  work 
respecting  heaven,  the  world  of  spirits,  and  hell,  will  appear 
obscure  to  those  who  take  no  pleasure  in  acquiring  a  knowledge 
of  spiritual  truths  ;  but  they  will  appear  clear  to  those  who  take 
pleasure  in  that  acquirement ;  and  especially  to  those,  who 
cherish  an  affection  of  truth  for  its  own  sake, — that  is,  who  love 
truth  because  it  is  truth.  For  every  thing  that  is  loved  enters 
with  light  into  the  ideas  of  the  mind  :  an  1  this  is  eminently  the 
case,  when  that  which  is  loved  is  truth :  for  all  truth  dwells  "i 
light. 

351 


INDEX  TO  THE   PASSAGES  OF  SCRIPTURE  CITED    N 
THE   FOREGOING  WORK. 


GENESIS. 

CHAP 

VHUJM. 

Nux. 

CHAP. 

i 

3,4 

137 

vi 

it 

24 

872 

ii 

25 

841 

iii 

7,  10,  11 

841 

EXODUS. 

xxxi. 

xxix. 

18,  25,  41 

287 

xxxvi. 

xxxvii 

xL 



xliii 

ciii 

LEVITICUS. 

civ. 

L 

9,  18,  17 

287 

cxviii 

ii 

2,  9 

287 

TL 

8,14 

287 

xxiii 

12,  13,  18 

287 

NUMBERS. 

viii 

ix. 

vi 

26 

287 

ix. 

8,  7,  18 

287 

IX. 

xxvili 
xxix 

6,  8,  18 
2,  6,  8,  13,  36 

287 
287 

X. 

xiii. 
xiv. 

xix. 

xxix. 

DEUTERONOMY. 

XXX. 

XXX. 

iv. 

xviii. 

19 
3,4,5 

122 
122 

xxxii. 
xxxiii. 
xxxiii 

xxxiv 

mM^ 

xli 

JUDGES. 

xiii 
xlv. 

Kvii  <fc  xviii 

824 

xlix. 
Iii 

Iii 

liv. 

2d  SAMUEL. 

liv 
Iviii 

xxir. 

*. 

15,  16,  17 

>KO 

229 

lix. 

ftnt 
78 


PSALMa 

9 

6,7 

87 

18 

8 

20 

2 

5 


ISAIAH. 

8 

7 

6,6 

17,  18 

12,  13,  14 

10 

80 

23,  24,  26 

19 

26 

6,7 

17,18 

5 

7,8 

9,  10 

17,18 

6 

3 

6 

1 

7 

18 

10 

2 

8 


197 
216 
287 
865 
129 
229 
129 
197 


197 

216 
287 
570 
865 
119 
365 
307 
365 
119 
365 
287 
216 
287 
570 
365 
129 
365 
129 
180 
287 
26 
287 
216 
287 


INDEX. 


CHAP. 

O  El  JV.EJ.UJ.  -LA  .EL. 

YBBSKS. 

NUM. 

CHAP 

viii 

1,  2 

122 

ii. 

xvi. 

5 

287 

xvii. 

3 

366 

xxiii. 

5 

216 

XXV. 

87 

287 

XXV. 

xxix. 

14 
11 

471 

287 

I 

viii. 

xxxi. 

38,84 

25,  271 

ix 

xxxii 

19 

471 

xlvii. 

7 

865 

t. 

87 

865 

11 

13 

866 



IT. 

EZEKIEL, 

il 

9,  10 

258 

viii. 

16,  16,  18 

122 

iil 

xvi. 

10,  18 

180 

iv. 

xxvi. 

7,12 

865 

V. 

xxvil 

1  to  end 

365 

vl 

xxxii. 

?,8 

119 

vi. 

xL  —  xlviil 

171,  197 

vil 

vil 



vil 

viii 

DANIEL. 

viii 

y. 

2,8,4 

865 

X. 

XL 

vii.  —  xil 
ril 

3 

171 
846 

xl 
xl 

xi. 

——  ~~ 

xi. 

HOSEA. 

xil 
xil 

il 

19 

216 

xiil 

IT. 

9 

471 

xiil 

zil 

9 

365 

xiii. 

xiii. 

____ 

xiii. 

xvi. 

JOEL. 

xvii. 

xviil 

il 

2,  10,  21 

119 

xix. 

il 

30,31 

570 

xix. 

ft. 

15 

119 

XX. 

xxii. 



xxil 

xxii. 

HABAKKUK 

xxil 

i 

ft 

197 

xxiii. 
xxiv. 

xxiv. 

xxiv. 

ZEPHANIAH 

xxiv. 

XXV. 

a 

12,18 

865 

XXV. 

XXT. 

- 

XXT. 

HAGGAI. 


ZECHARIAH. 

6 

12 
8,4 


NTTH 
?,87 


471 

287 
865 


MALACHL 

1 

670 

MATTHEW 

10 

570 

16 

129 

18 

260 

33 

64 

24,25 

281 

24,  26 

471 

22,  23 

471 

13,  14 

534 

41,  42,  60 

670 

12 

576 

16 

278 

27 

5 

25,26 

353 

29,  80 

359 

5 

365 

30 

633 

8 

287 

86 

507 

43 

848 

12 

349 

13,  14,  15 

853 

6 

122 

42,60 

675 

27 

471 

2              119,  129, 

180 

8,9 

670 

24 

365 

4,  6,  6,  11 

872 

27,  28 

218 

87,  38,  89,  40 

19 

11,12,13 

48 

13 

675 

12,  13 

180 

27 

605 

29,  80,  31 

1 

99 

119 

17,  J« 

208 

61 

675 

29 

349 

82—46 

471 

80 

576 

41 

579 

353 

INDEX. 


MA 

ITHEW  (continued}. 

JOHN  (continued). 

CHAP. 

VBBSBS. 

NUM. 

CHAP. 

VEHSKS. 

Nine. 

xxviii. 

16 

6 

viii. 

56 

84 

xxviii 

3 

180 

viii. 

12 

129 

ix. 

15 

129 



X. 

30,  38 

2 

xi 

24,  25 

5 

MARK. 

xii. 

35,  36,  40 

129 

ii 
ix. 

IX. 

X. 
X. 

xvi. 

27,28 
8                     129 
43—49 
14 
6,  7,  8,  9 
6 

287 
,180 
670 
281 
372 
180 

xii. 
xiv. 
xiv. 
xiv. 
xiv. 
xiv. 

XV. 

40 
10,  11 
6 
21,23 
2 
27 
4,7 

456 
2 
5 
16 
51 
287 
11 

XV. 

10,  12 

16 

~"J  ™ 

XV. 

4—10 

81 

LUKE. 

XV. 

xvi 

4 
13,  14,  15 

147 
2 

iii 

9 

670 

xvi. 

15 

6 

vi. 

5 

287 

xvi 

83 

287 

vi 

38 

849 

xvii 

2 

5 

vi. 

20,  21              357 

,365 

XX. 

11,  13 

180 

ix. 

29 

180 

XX. 

19,21,  26 

287 

x. 

6,6 

287 

XX. 

26,  27,  29 

461 

xii. 

16,  24 

265 

xii. 

2,  3                  462 

,  607 

—  — 

xtii. 

29,  30 

824 

xiii. 

25,  26,  27 

471 

APOCALYPSE. 

xiii 
xiv. 

28 
33 

675 
365 

ii. 
iii. 

23 
4,  6 

471 

180 

xiv. 
xvi 
xvi 

21 
19,31 
29,  30,  31 

365 
365 
456 

iii. 
iv. 

•«T 

17,  18 
4 
1 

866 
180 
258 

xvi. 

24 

570 

vi 

12 

119 

xvii 
xvii. 
xviii 

XX. 

xxi. 
xxii. 

20,  21 
81,  32 
16,  17 
17,  18 
35,  86 
26 

88 
208 
281 
534 
382 
218 

ix. 
ix. 
xiv. 
xiv. 
xiv. 

XVI. 

2 
17,  18 
4 
13 
9,  10 
8 

670 
670 
368 
471 
670 
122 

xxiv. 

xxiv. 

4 
36,  37,  88 

180 
816 

xvi 
xvi. 

15 
8,9 

180 
570 

xviii 

2,  18 

670 

—  —  — 

xix. 

11,  13 

180 

JOHN. 

xix. 
xix. 

2 

20 

570 
570 

t 

18 

84 

XX 

18,  15 

471 

i 

4,9 

129 

XX. 

14,  15 

570 

i 

1,  3,  4,  10,  14 

137 

xxi 

17 

73 

ii. 

19,21 

187 

xxi. 

24 

129 

iii 

36 

6 

xxi. 

187 

iii 

19 

129 

xxi. 

16 

197 

v. 

87 

84 

xxi. 

1,  2,  16,  17,  18 

807 

vi 

46,46 

25 

xxi. 

8 

670 

TU 

M 

4' 

xxii 

1* 

471 

354: 


INDEX 


TO 


.AND    HELL 


The  Figures  refer  to  the  numbers  of  the  paragraphs. 


ABRAHAM. — In  the  Word,  Abraham, 
Isaac,  and  Jacob,  denote  the  Lord  as  to 
His  Divine,  and  His  Divine  Human,  526. 

ACTION  AND  KEAOTION. — In  the  natural 
world,  that  which  acts,  and  that  which  re 
acts,  are  called  force,  and  also  endeavor  or 
effort :  but  in  the  spirital  world  that  which 
acts  and  that  which  reacts  are  called  life 
and  will.  Life  in  that  world  is  a  living 
force,  and  will  is  a  living  effort,  589. 

ACTIVITV. — Moral  and  civil  life  is  the  ac 
tivity  of  spiritual  life,  529. 

ADMINISTRATIONS. — There  are  in  heaven, 
as  on  earth,  various  administrations,  ec 
clesiastical,  civil,  and  domestic,  388. 

ADULTERIES. — In  the  Word,  adulteries 
signify  the  adulterations  of  good  and  truth, 
384,  385.  Heaven  is  closed  against  adul 
terers:  they  are  unmerciful,  and  without  a 
religious  principle,  384. 

ADULTS. — The  difference  between  those 
who  die  infants  and  those  who  die  Adults. 
345. 

AFFECTION  is  the  continuous  principle  of 
love,  447,  note.  Thought,  together  with 
affection,  constitute  the  man,  445.  The 
genuine  affection  of  truth  is  the  affection  of 
truth  for  its  own  sake,  347.  Affection  is 
spiritual,  and  corporeal,  468.  Affection  of 
use,  517.  Affections  are  various  with 
every  one,  236.  See  Thought. 

AFFINITIES. — All  relationships  and  affini 
ties,  in  heaven,  are  from  good,  and  accord 
ing  to  its  agreements  and  differences,  46, 
note. 

AFRICANS. — In  heaven  the  Gentiles  are 
more  numerous  than  all  the  rest,  the  best 
of  them  are  from  Africa,  514,  326. 

AGE. — Concerning  the  four  Ages  of  gold, 
silver,  copper,  and  iron,  115. 

ANCIENT,  the  most,  87,  115,  252,  260,  263, 
S06,  323. 

ANCIENTS,  the,  87,  115, 119,  249,  323,  415. 
Elevation  and  abstraction  from  sensual 
principles  was  known  to  the  Ancients,  74, 
note.  They  frequently  conversed  with 
spirits  and  angels,  249,  note. 

AND. — Why  this  particle  so  often  occurs 
in  the  Word,  841. 

ANGELS,  7-12,  17.  Celestial  angels,  21, 
25,  81.  188,  214,  270,  271.  Spiritual,  21, 

355 


25,  81,  214,  241,  270.  Difference  between 
celestial  and  spiritual  angels,  25.  Spiritual- 
natural,  and  celestial-natural,  angels,  31. 
Angels  of  light,  wherefore  so  called,  128, 
Why  they  are  called  gods  and  powers,  137, 
note.  Internal  and  external  angels,  32. 
Intermediate,  27,  55.  Interior,  22,  23,  80. 
Exterior,  22.  Superior,  22,  23,  267.  In 
ferior,  22,  note,  80,  267,  270.  How  angels 
speak  with  men,  168,  246,  and  following. 
Angels  with  infants,  children,  and  men, 
8«1.  Perfected  to  eternity,  158,  note.  The 
angels  think  without  an  idea  of  time  and 
space,  165,  note.  Admitted  into  natural 
thoughts,  168.  Ascent  of  angels  into  a  su 
perior  heaven,  and  descent  into  an  inferior 
heaven,  35.  They  turn  themselves  to  man, 
246.  Angels  employed  to  examine  the 
spirits  of  men  afte'r  death,  462,*  463. 
Seated  near  the  head  of  those  who  die.  449. 
.Represented  in  churches,  sculptured  or 
painted,  74.  How  angels  see  the  Lord, 
and  how  the  Lord  sees  them,  145.  The 
most  perfect  angels,  133,  189.  Their  power, 
228-233.  They  have  cities,  palaces,  house?, 
184,  185.  Their  employments,  3,87-393. 
Their  thoughts  and  affections,  266.  Their 
offices  towards  men  who  come  into  th« 
other  life,  391,  note.  Their  beauty,  80. 
Their  interiors  and  exteriors,  173.  There 
is  not  a  single  angel  who  was  originally 
created  such,  all  are  from  the  human  race, 
311.  Every  angel  is  heaven  in  its  least 
form,  51-58.  Every  angel  is  in  a  perfect 
human  form,  73-77.  By  angels,  in  the 
Word,  is  meant  something  of  the  Lord,  or 
something  Divine  from  the  Lord,  8,  391. 
The  Lord,  in  the  Word,  is  called  an  angel, 
52.  An  entire  angelic  society  is  so  called, 
52.  A  man  who  receives  the  good  of  love 
and  faith  from  the  Lord  is  called  an  angel, 
314.  See  Changes  of  State,  Habitation*, 
Houses,  Speech,  Wisdom,  Innocence,  Gar 
ments. 

ANGER.— Why,  in  the  Word,  anger  ia 
attributed  to  the  Lord,  545,  note. 

ANIMALS. — Difference  between  man  and 
brute  animals,  39,  108,  202,  296,  352,  436. 
Animal  kingdom,  104,  108,  110.  Influx  of 
the  spiritual  world  into  the  lives  of  animal*, 
110,  note,  296,  567.  Animals  correspond  to 


HEAVEN    AND    HELL. 


affections,  tame  and  useful  animals  to  good 
affections,  savage  and  useless  animals  to 
evil  affections,  110. 

ANXIETV. — Whence  anxiety  originates 
•with  man,  299. 

APOSTLES,  the  twelve,  represented  the 
Lord  as  to  all  things  of  the  Church,  526, 
note. 

APPEARANCES,  concerning,  in  heaven, 
170-176.  Real  appearances,  175.  Appear 
ances  which  are  not  real,  175. 

APPEARANCES  OF  THE  DIVINE.— The  Di 
vine  has  always  appeared  under  the  Hu 
man  Form,  84.  Under  this  Form  the  An 
cients  saw  Him,  82,  84,  87. 

APPREHENSION  is  internal  hearing,  434. 

APPKOXIMATIONS  in  the  spiritual  world 
are  similitudes  of  the  states  of  the  interiors, 
193,  195. 

ARCANA,  concerning  the  good  and  truth 
which  proceed  from  the  Lord,  460.  Con 
cerning  the  body  of  every  spirit  and  angel, 
363. 

ARCHITECTURE,  beauty  of  the,  in  heaven  ; 
the  architectural  art  is 'itself  from  heaven. 
185. 

ARM,  the,  signifies  power,  231. 

ARMS  signify  the  power  of  truth,  96,  note, 
97,  231.  Naked  arm,  231.  In  the  Grand 
Man,  they  who  are  in  the  province  of  the 
arms  are  in  the  power  of  truth  from  good, 
96. 

ARTICULATIONS  OF  SOUND. — See  Sound  of 
Speech. 

ARTS,  direful,  of  infernal  spirits,  576-581. 

ASH u it  OR  ASSYRIA,  signifies  the  rational 
principle,  307. 

ATMOSPHERE. — The  angels  have  an  at 
mosphere  in  which  the  sound  of  their 
speech  is  articulated,  and  in  which  they 
breathe,  but  it  is  a  spiritual  atmosphere, 
235,  462. 

AUTUMN  corresponds  to  wisdom  in  its 
shade,  166,  155. 

AVARICE,  which  is  the  love  of  riches 
without  regard  to  use,  corresponds  to  filth, 
863. 

BAPTISM  signifies  regeneration  from  the 
Lord  by  the  truths  of  faith  derived  from 
the  Word,  329,  note.  Baptism  is  a  sign 
that  man  is  to  be  regenerated,  329.  Bap 
tism  confers  neither  faith  nor  salvation, 
829,  note. 

BEASTS  signify  affections,  110.  Beasts 
are  in  the  order  of  their  life,  296.  The 
spiritual  principle  of  beasts  is  not  the  same 

Duality  as  the  spiritual  principle  of  man, 
35.  See  Animals. 

BEAUTY  of  the  body  does  not  imply 
beauty  of  the  spirit,  99,  131,  459. 

BED-CHAMBERS. — See  Inner  Rooms. 

BEES. —  Wonderful  labors  of  the  bees, 
108. 

BELIEF  in  the  Divine  Being.  Man  be 
lieves  in  the  Divine  Being  when  he  is  will 
ing  to  be  led  by  Him,  851. 

BELTS,  radiant,  around  the  sun  of  heaven, 
120.  Dusky  belt  round  the  sun  of  heaven, 
159. 

356 


BIRTH,  spiritual,  is  effected  oy  knowl 
edges  of  good  and  truth,  and  by  intelli 
gence  and  wisdom,  by  virtue  of  which 
man  is  man,  345. 

BLESSEDNESS,  angelic,  consists  in  the 
goods  of  charity,  thus  in  performing  uses, 
387,  note. 

BLESSINGS,  real,  and  blessings  not  real, 
864,  note. 

BLIND,  the,  in  the  Word,  signifies  those 
who  are  in  falses,  and  are  not  willing  to 
be  instructed.  487,  note. 

BLOOD  OF  THE  LORD,  the,  signifies  divine 
truth  and  the  holy  principle  Vf  faith,  147, 
note. 

BODY. — It  is  from  the  spirit  of  man  that 
the  body  lives,  76,  note.  The  whole  body 
has  been  formed  for  obedience  to  good 
and  truth,  137.  Whatever  is  felt  and  per 
ceived  in  the  body  derives  its  origin  from 
man's  spiritual  principle,  that  is  to  sny, . 
from  his  understanding  and  will,  373  ;  but 
it  is  from  the  exterior  or  natural  world 
that  the  body  receives  its  first  sensations 
and  first  motions,  331.  When  man  dies 
he  only  leaves  behind  his  terrestrial  body, 
and  nothing  more,  461.  To  be  withdrawn 
from  the  body,  439,  440.  To  be  in  the 
body  of  the  Lord,  81. 

BOOK  OF  LIFE,  man's.  By  this  book, 
which  is  spoken  of  in  the  Word,  is  signified 
that  all  his  actions  and  all  his  thoughts  are 
inscribed  on  the  whole  man,  and  appear, 
when  called  forth  from  the  memory,  as 
though  they  were  read  from  a  book,  and 
as  though  seen  in  effigy  when  the  spirit  is 
viewed  in  the  sight  of  heaven,  468.  236. 
In  the  spiritual  world  there  are  books 
similar  to  those  in  the  world,  463,  462.* 
See  Memory. 

BOKN  AGAIN,  to  be.  Man  must  be  re 
born — that  is,  regenerated,  842. 

BRAIN,  the.  Every  particular  of  man's 
thought  and  will  are  inscribed  on  the  brain, 
463. 

BREAD  signifies  all  the  good  which  nour 
ishes  the  spiritual  life  of  man.  111.  The 
bread  which  was  on  the  table  in  the  Tab 
ernacle,  had  a  like  signification,  111,  note. 
Bread  involves  all  food,  and  thus  it  signi 
fies  all  food,  celestial  and  spiritual,  111, 
340. 

BKEADTH,  by,  is  understood  a  state  of 
truth,  197,  198,  note. 

BREAST,  the.  signifies  charity,  97.  In 
the  Grand  Man,  they  who  are  in  the  prov 
ince  of  the  breast  are  in  the  good  of  char 
ity  and  faith,  and  flow  into  the  breast  of 
man,  to  which  they  correspond,  96. 

BRIDE  AND  BRIDEGROOM. — In  the  Word, 
the  Lord  is  called  the  Bridegroom,  and 
the  Church  the  Bride,  180. 

BRIGHT,  that  which  is,  corresponds  tc 
truth,  and  in  the  Word  signifies  truth, 
179. 

BULLOCK,  signifies  the  affections  of  the 
natural  mind,  110. 

CAMEL,  a,  signifies  the  principle  of  knowl 
edge  and  science  in  general,  865. 

CARE  for  the  morrow,  what  it  is,  278. 


INDEX. 


CARRIED,  to  be.  What  it  is  to  be  carried 
•y  the  spirit  to  another  place,  441,  192,  439. 

CATERPILLARS. — Marvellous  transforma 
tion  of  caterpillars,  108. 

CEDAR,  the,  111.    A.  C.  886. 

CENTRE. — The  Lord  is  the  common  cen 
tre,  towards  which  all  the  angels  turn  them 
selves,  124,  142. 

CEREBELLUM,  the. — That  part  of  the  head 
which  covers  the  cerebellum  corresponds  to 
wisdom,  251. 

CEREBRUM,  the.— That  part  of  the  head 
which  covers  the  cerebrum  corresponds  to 
intelligence,  2.51. 

CHANGES  of  phice  in  the  spiritual  world 
are  nothing  but  changes  of  state,  192,  195. 

CHANGES  of  state,  concerning,  with  the 
angels  in  heaven,  154-161.  In  the  spiritual 
world,  changes  of  place  are  changes  of  the 
state  of  life,  192,  note. 

CHARITY  is  every  thing  which  relates  to 
life,  it  consists  in  willing  and  doing  what 
is  just  and  right  in  every  work,  864.  A 
life  of  charity  is  a  life  according  to  the 
Lord's  commandments,  535.  Genuine  char 
ity  is  not  meritorious,  535.  Charity  tow 
ards  the  neighbor  extends  itself  to  the  mi 
nutest  things  which  a  man  thinks,  wills,  and 
does,  217,  481,  535,  note;  it  consists  in  do 
ing  what  is  good,  just,  and  right,  in  every 
act  and  in  every  employment,  360,  535, 
note. 

CHINESE,  325. — See  Gentiles. 

CHRIST. — The  Lord  was  thus  named  in 
the  world,  from  the  Divine  Spiritual,  24. 
See  Jesus. 

CHUKCH,  the  Ancient,  is  that  which  ex 
isted  after  the  flood  and  extended  through 
many  kingdoms,  327.  In  the  ancient  church 
they  had  a  Word,  hut  it  is  lost,  327,  note. 
Doctrine  in  the  ancient  church  was  the 
doctrine  of  charity,  481,  note,  558. 

CHURCH,  the,  is  the  Lord's  heaven  upon 
earth,  57.  The  church  is  within  man,  and 
not  out  of  him,  57.  The  church  at  large 
consists  of  men  in  whom  the  church  is,  57, 
note.  The  church  of  the  Lord  is  universal, 
and  includes  all  who  acknowledge  a  Divine 
Being  and  live  in  charity,  308.  It  is  spread 
over  the  whole  globe,  328.  The  universal 
church  on  eartli  is  before  the  Lord  as  one 
man,  305,  note.  The  church  specifically 
exists  where  the  Word  is,  and  where  the 
Lord  is  known  by  the  Word,  308,  note,  318. 
Still  they  who  are  born  where  the  Word  is, 
and  where  the  Lord  is  known,  are  not 
members  of  the  church  on  that  account, 
but  they  who  live  a  life  of  charity  and 
faith,  318.  Unless  there  was  a  church  on 
the  earth  where  the  Word  is,  and  where 
the  Lord  is  known  by  the  Word,  the  hu-  ! 
man  race  Here  would  perish,  305,  note.  If  •, 
good  we-<4  the  characteristic  and  essential  ' 
of  the  church,  and  not  truth  without  good,  I 
the  church  would  be  a  one,  57.  note.  All 
churches  make  one  church  before  the  Lord 
by  virtue  of  good,  57,  note. 

CHURCH,  the  most  ancient,  on  earth  is 
described  in  the  first  chapter  of  Genesis, 
and  was,  above  all  others,  celestial,  327,  note. 

357 


CICERO. — Conversation  between  Sweden- 
borg  and  Cicero,  322. 

CITIES. — The  habitations  of  the  angcla 
are  contiguous,  and  arranged  in  the  form 
of  a  city \  184. 

CLEFT  OF  THE  ROCK,  the,  signifies  an  ob 
scure  and  false  principle  of  faith,  4S8, 
note. 

CLIMATES. — WTith  the  angels,  the  differ 
ences  in  the  changes  of  state  are,  in  a  gen 
eral  point  of  view,  like  the  variations  of 
the  .state  of  the  day  in  different  climates 
on  the  earth,  157. 

CLOUDS,  in  the  Word,  signify  the  Word 
in  the  letter,  or  the  sense  of  its  letter,  1, 
note. 

COHABITATION. — Tn  heaven,  the  conjunc 
tion  of  two  into  one  mind,  is  called  cohab 
itation,  367,  note. 

COLORS  in  heaven  are  variegations  of 
light,  179,  note.  They  signify  various 
things  which  relate  to  intelligence  and  wis 
dom,  179,  note,  356.  So  far  as  they  partake 
of  redness,  colors  signify  good,  and  so  far 
as  they  partake  of  white,  they  signifv 
truth,  179,  note. 

COMING  OF  THE  LORD,  the,  is  His  Pres 
ence  in  the  Word,  and  revelation  thence,  1. 

COMMUNICATION. — In  heaven  there  is  a 
communication  of  all  goods,  49,  199,  200- 
212,  26S;  and  of  the  thoughts  of  all,  2. 
There  is  a  communication  of  all  with  ea^b, 
and  of  each  with  all,  399.  Communication 
with  others  in  the  spiritual  world  depends 
upon  the  aspect  of  the  face,  552.  There  is 
an  inmost  communication  of  the  spirit,  in 
the  respiration  and  the  motion  of  the 
heart,  446. 

COMMUNION. — Heaven  is  a  communion  of 
all  goods,  268,  73. 

COMPULSION.  —  Nothing  is  conjoined  to 
man  which  is  of  compulsion,  293,  note. 
What  is  of  compulsion  in  reformation  is 
hurtful,  293,  note. 

CONCEPTIONS  signify  spiritual  conceo- 
tions,  which  are  those  of  good  and  truth, 
382,*  note. 

CONCUPISCENCES  all  flow  from  the  love  of 
self  and  the  love  of  the  world,  396. 

CONFIRMED,  to   be. — Whatever    is   con-  • 
finned  puts  on   the  appearance  of  truth, 
and  there  is  nothing  which  cannot  be  con 
firmed,  352. 

CONJOINED,  to  be. — That  which  is  capable 
of  being  conjoined  to  the  Divine  cannot  be 
dissipated,  435. 

CONJUNCTION  of  heaven  with  the  human 
race,  291-302.  Conjunction  of  heaven  with 
man  by  the  Word,"  303-310,  205.  208,  254, 
319,  423,  424.  Conjunction  of  heaven  with 
the  world  by  correspondences,  112.  Con 
junction  of  angels  and  spirits  with  man, 
255,  246,  247,  369.  Conjunction  of  the  un 
derstanding1  and  the  will,  423.  Actual  con- 
juiK'ion  of  the  husband  and  wife  into  one, 
369.  The  conjunction  of  good  and  truth 
is  heaven,  and  the  conjunction  of  evil  and 
;  the  false  is  hell,  425. 

CONNECTION,  there  is  a,  of  all  things  by 
;  intermediates  with  the  First,  and  whatevei 


HEAVEN    AND   HELL. 


i»  not  in  that  connection  is  dissolved,  303, 
S02,  305,  9. 

CONSCIENCE. — They  have  conscience  who 
are  in  love  to  God  and  charity  towards 
the  neighbor,  but  they  who  are  rjot  ao 
principled  have  no  conscience.  They  who 
have  no  conscience  do  not  know  what  con 
science  is.  There  is  a  true  conscience,  a 
spurious  conscience,  a  false  conscience,  299, 
note. 

CONSOCIATIONS,  200-212,  36,  64,  479.  All 
tn  heaven  are  consociated  according1  to  spir- 
itnal  affinities,  205.  The  Lord  arranges 
angelic  consociations,  and  not  the  angels 
themselves,  45.  Man  has  consociation  with 
angels,  and  conjunction  with  the  Lord, 
804. 

CONSONANTS. — The  speech  of  the  celestial 
angels  contains  no  hard  consonants,  241. 
In  the  inferior  heavens  the  angels  express 
the  ideas  of  thought  derived  from  affec 
tions  by  consonants,  261.  See  Vowels. 

CONSUMMATION,  the,  of  the  Age,  is  the 
last  time  of  the  Church,  1. 

CONTINUOUS.— In  what  is  continuous,  dis 
tance  is  only  measured  by  things  which 
are  not  continuous,  196. 

COPPKK  denotes  natural  good,  115. 

CORRESPON PENCE.  —  There  is  a  corre 
spondence  of  all  things  of  heaven  with  all 
things  of  man,  87-10'J  j  and  a  correspond 
ence  of  heaven  with  all  things  of  the  oartli, 
103-115.  The  natural  world  is  conjoined 
to  the  spiritual  world  by  correspondences, 
106,  note.  All  things  which  correspond 
also  signify  the  same  things  in  the  word, 
111,  note. 

CORRESPONDENT. — Every  thing  is  a  cor 
respondent  which  exists  and  subsists  in 
nature  from  Divine  Order,  107,  90. 

CROP  OF  RIPE  CORN,  a,  signifies  a  state  of 
reception  and  the  increase  of  truth  derived 
from  good,  489,  note. 

CROP,  a  standing,  signifies  truth  in  con 
ception,  489. 

DAUKNKSS,  from  correspondence  signifies 
falses;  and  thick  darkness  the  falses  of 
evils,  487,  123. 

DARKNESS,  thick,  signifies  the  falsities  of 
evil,  487,  note.  The  light  of  heaven  is 
thick  darkness  to  the  wicked,  487,  note. 

DAUGHTER-IN-LAW,  a,  signifies  good  as 
sociated  to  its  truth,  382.* 

DAITGHTEUS  signify  the  affections  of  good, 
and  thus  goods,  382.* 

DAVID  represented  the  Lord  as  to  His 
Divine  Royalty,  526.  In  the  prophetical 
parts  of  the  Word,  by  David  is  meant  the 
Lord,  216,  n-o*e. 

DAY  signifies  states  of  life  in  general. 
155,  165. 

DAY-BREAK  signifies  the  obscurity  winch 
precedes  the  morning,  155. 

DAY- DAWN,  in  the  time  of  spring,  cor 
responds  to  the  state  of  peace  of  the  angels 
in  heaven,  289. 

DEAD  BODIES. — In  the  other  life,  the  re 
vengeful  who  have  thence  contracted  a 
savage  and  cruel  nature,  love  to  dwell 
amongst  graves  and  dead  bodies,  488. 

358 


DEATH  is  only  a  passaare  from  one  world 
to  another,  or  from  one  life  to  another,  44& 
493.  The  life  of  infernal  spirits  is  spiritual 
death,  80,  474.  In  the  word  death  signified 
resurrection,  and  continuation  of  life,  445. 

DECREASE. — In  heaven,  the  decrease  oi 
wisdom  according  to  distance  from  the 
centre  is  like  the  decrease  of  light  verging 
to  shade,  275. 

DEFILEMENTS  OF  TRUTH. — What  they  cor 
respond  to,  4S8. 

DEGREES. — Degrees  are  of  two  kinds,  38. 
Continuous  degrees,  38,  211.  Discrete  de 
grees,  33,  34,  38,  211.  There  are  three 
degrees  of  the  interiors  with  every  one, 
whether  angel,  spirit,  or  man  ;  they  are- 
opened  after  death  with  man  according  td 
his  life,  83. 

DELIGHTS. — The  highest  delight  of  angel* 
is  to  perform  kind  offices  to  all,  to  instruct 
them,  and  to  take  them  to  heaven,  450. 

DELIGHTS  OF  HEAVEN,  concerning  the, 
397,  and  following.  Concerning  the  de 
lights  of  the  love  of  self  and  of  the  world, 
400.  and  following.  The  delights  of  every 
one's  life  are  turned  after  death  into  de 
light*  which  correspond  to  them,  4^5-490. 
All  delights  flow  from  love,  for  what  a  man 
loves,  he  feels  to  be  delightful,  396. 

DETERMINATIONS. — With  angels  and  spir 
its  all  determinations  spring  from  the  ruling 
love,  143,  151. 

DEVIL,  the. — There  is  not  a  single  devil 
in  hell  who  was  created  an  angel  of  lisrht, 
all  are  from  the  human  race,  311,  544.  The 
hells  or  the  infernals  taken  together  are 
called  the  devil  and  Satan,  311,  note.  The 
devil  means  the  hell  which  is  at  the  back, 
and  is  inhabited  by  the  very  worst  spirits^ 
called  evil  Genii,  544.  See *  Satan  and  Lu 
cifer. 

DICTATED,  to  be. — What  is  dictated  by 
the  Lord  passes  through  all  the  heavens  in 
their  order,  and  terminates  with  man,  259. 
With  the  prophets  there  was  not  influxbut 
dictation,  254. 

DIE,  to. — What  takes  place  when  man 
dies,  445. 

DIFFERENCE  between  celestial  and  spir 
itual  angels,  25.  Between  the  good  in 
which  the  Gentiles  are,  and  that  which  ex 
ists  among  Christians,  321.  Between  the 
most  ancient  and  the  ancient  Church,  327. 
Between  man  and  beasts,  296.  Between 
marriages  in  heaven  and  marriages  on 
earth,  382.* 

DIFFUSION  of  the  thoughts  and  affections, 
49,  79,  85,  199,  201,  203,  2<>4,  206,  240,  477. 

DIGNITY,  the.  attached  to  every  employ 
ment  is  according  to  the  dignity  of  its  use  ; 
no  angel  arrogates  the  dignity  to  himself, 
but  ascribes  all  dignity  to  the  Lord,  889. 
Dignities  and  riches  are  not  real  blessings, 
and  therefore  they  are  {riven  to  the  wicked 
as  well  as  to  the  good,  364,  note.  To  be 
raised  to  dignities,  564. 

DISTANCE  between  the  sun  and  moon  in 
heaven,  146.  Between  the  quarters  in  the 
two  kingdoms,  148.  Distance  signifies 
difference  of  state,  192,  note.  Distances  i« 


INDEX. 


Uie  spiritual  world  originate  solely  in  dif 
ferences  of  the  state  of  the  interiors,  42, 
192,  183,  197. 

DIVINK,  the,  is  One,  and  this  Divine  One 
is  in  the  Lord,  2.  A  Divine  which  is  not 
perceptible  by  any  idea,  cannot  be  an  ob 
ject  of  faith,  3.  The  Divine  of  the  Lord 
makes  heaven,  7-12.  The  Divine  of  the 
Lord  in  heaven  is  love  to  Him,  and  charity 
towards  the  neighbor,  13-19.  A  visible 
Divine,  an  invisible  Divine,  79,  80.  The 
Divine  celestial,  Divine  spiritual,  and  Di 
vine  natural,  31. 

DIVINE,  the  essential,  of  the  Lord  is  far 
above  His  Divine  in  heaven,  118,  note. 
The  soul,  which  the  Lord  had  from  the 
Father,  was  the  very  Divine  Itself,  316. 

DIVINK  GOUIJ,  the,  is  the  heat  of  heaven 
which  proceeds  from  the  Lord  as  a  Sun, 
117,  127,  133,  139.  The  Divine  Good  which 
proceeds  from  the  Lord  constitutes  the 
Divine  Order,  107.  . 

DIVINE  HUMAN,  the. — See  Extracts  from 
the  A.  C.  concerning  the  Lord,  and  con 
cerning  His  Divine  Human,  p.  86.  Also  n. 
78-86,  101. 

DIVINK  LOVE,  it  is,  which  shines  as  a 
'Bun  in  heaven,  117,  1'27.  The  nature  and 
intensity  of  the  Divine  Love,  120.  The 
Divine  Love  which  is  the  Lord  as  a  Sun, 
is  the  J&tue  from  which  the  Divine  Good 
and  Divine  Truth  in  the  heavens  exist.  139. 
The  Divine  Love  of  the  Lord  is  love  to 
wards  all  the  human  race,  desiring  to  save 
them,  120,  note. 

DIVINE  TRUTH,  the,  is  the  Divine  pro 
ceeding  from  the  Lord,  18,  140.  It  is  the 
light  which  proceeds  from  the  Lord  as  a 
Sun,  117,  122,  127,  128,  139,  133.  All 
things  were  made  and  created  by  the  Di 
vine  Truth,  137.  Divine  Truth  is  the  Lord 
in  heaven,  271. 

DOCTRINE,  the,  of  the  Church  must  be 
derived  from  the  Word,  311,  note.  The 
Word  without  doctrine  is  not  understood, 
for  true  doctrine  is  a  lamp  to  those  who 
read  the  word,  311,  noie.  Genuine  doctrine 
must  be  hud  from  those  who  are  in  illus 
tration  from  the  Lord,  311,  note.  The  doc 
trine  received  from  heaven  is  in  perfect 
agreement  with  the  internal  sense  of  the 
Word,  51 6.  Doctrine  in  the  Ancient  Church 
was  the  doctrine  of  charity,  and  hence  that 
Church  had  wisdom,  481,  note.  The  doc 
trines  in  heaven  are  adapted  to  the  per 
ceptions  of  the  angels  in  each  heaven,  221, 
227.  The  essential  of  all  heavenly  doc 
trine  is  the  acknowledgment  of  the  Divine 
Human  of  the  Lord,  227. 

DOMINION. — There  are  two  kinds  of  do 
minion,  the  one  springs  from  love  towards 
the  neighbor,  the  other  from  self-love,  564. 
Dominion  or  one  married  partner  over 
another,  880. 

DOTS. — Whence  it  is  that  the  very  dots, 
iotas,  and  minutest  parts  of  the  Word  con 
tain  heavenly  arcana  and  things  Divine, 
260. 

DOVES  correspond  to  intellectual  things, 
110. 

359 


DRUNKEN. — As  scon  as  the  angels  think 
of  marriage  with  nrjore  than  one,  they  are 
alienated  from  internal  blessedness  and 
heavenly  felicity,  and  they  become  like 
drunken  men,  because  good  is  disjoined  in 
them  from  its  own  truth,  379. 

DUNGHILLS. — They  who  pass  their  liv«s 
in  mere  pleasure,  living  delicately,  and  in 
dulging  in  the  pleasures  of  the  table,  so  as 
to  account  them  the  highest  good  of  life, 
love  and  delight  in  dunghills  in  the  other 
life,  488. 

DURATION  of  the  first  state  of  man  after 
death,  498.  Duration  of  the  abode  of  man 
in  the  world  of  spirits,  426. 

EARS,  the,  signify  obedience,  97.  In  the 
Grand  Man,  those  who  are  in  the  provinoe 
of  the  ears  are  in  attention  and  obedience, 
96.  The  ear  corresponds  to  perception  and 
obedience,  and  also  the  reception  of  truths, 
271. 

EARTH,  the,  signifies  the  Church,  307. 
The  lower  earth,  its  situation,  513,  391. 
Concerning  the  Earths  in  the  Universe, 
they  are  innumerable,  417.  Their  inhabit 
ants  adore  the  Divine  Being  vmder  a  Hu 
man  Form,  321. 

EAST,  the. — In  heaven,  that  quarter  M 
called  the  east  where  the  Lord  appears  ag 
a  Sun,  141.  The  Lord,  in  the  supreme 
sense,  is  the  East,  141.  The  East  signifies 
love  and  its  good  in  clear  perception,  148, 
149.  lu  hell,  they  who  are  in  the  evits 
which  spring  from  self-love,  dwell  from  the 
East  to  the  West,  151. 

EDIFICES,  why  the  sacred,  of  the   most 

1  ancient  people  were  of  wood,  223,  note.  In 

the  celestial  kingdom,  the  sacred  edifices 

are  not  called  churches,  but  houses  of  God, 

223. 

EDUCATION  of  children  in  heaven,  334- 
344.  In  what  respect  it  differs  from  that 
of  children  on  earth,  344. 

ELECT,  they  are  the,  who  are  in  the  life 
of  good  and  truth,  420. 

EFFECTS  derive  all  their  quality  from  theiT 
efficient  cause,  for  such  as  the  cause  is, 
such  is  the  effect,  512. 

EGYPT  AND  EG YPTIAN  in  the  Word  signify 
the  natural  principle,  and  the  scientific 
thence  derived,  307,  note.  The  science  of 
correspondences  flourished  in  Egypt,  87, 
note. 

ELEVATION  of  the  understanding  into  the 
light  of  heaven,  130,  181.  There  is  an  ac 
tual  elevation  of  the  understanding  into 
the  light  of  heaven,  when  man  is  elevated 
i  into  intelligence,  130,  note. 

EMPLOYMENTS,  concerning  the,  of  th« 
'  angels  in  heaven,  387-394. 

END,  no,  can  be  assigned  to  any  good 
thing,  because  it  springs  from  the  Infinite, 
i  469.  False  opinions  concerning  the  end  of 
the  world.  312. 

ENDS.— Nothing  is  regarded  by  the  Lord, 
and  thence  by  the  angels,  but  ends,  which 
are  uses,  112. 

ENLIGHTENED,  to  be,  is  to  be  elevated 
i  into  the  light  of  heaven,  131.  The  under 


HEAVEN    AND    HELL. 


standing  is  enlightened  because  it  is  recip 
ient  of  truth,  and  it  is  enlightened  so  far 
as  man  receives  truth  in  good  from  the 

.Lord,  130,  note. 

j  ENTHUSIASTS. — Who  they  are  who  become 
enthusiasts,  and  why  they  become  such. 
249. 

ENTRANCE,  concerning  the,  of  man  into 
eternal  life,  445-452. 

EQUILIBRIUM,  concerning  the,  between 
heaven  and  hell,  589-596.  Equilibrium  is 
the  balance  of  two  forces,  of  which  one 

,acts,  and  the  other  reacts,  589.  The  safety 
of  all  in  heaven  and  earth  is  founded  on 
equilibrium,  594.  The  world  of  spirits  is 
the  especial  seat  of  equilibrium,  600.  The 

.equilibrium  between  the  heavens  and  the 
hells  is  diminished  or  increased,  according 
to  the  number  of  spirits  who  enter  them, 

,598. 

ERRORS. — Those  who  are  in  the  sense  of 

'  the  letter  without  doctrine  are  led  away 
into  many  errors,  311,  note. 

ESSK.— The  Divine  Itself  was  the  Esse  of 
the  Lord's  Life,  p.  86.  The  will  of  man  is 

.the  very  Esse  of  his  life,  26,  447,  474. 

ESSENTIAL,  the,  of  order,  is  the  Divine 
Good,  77,  note,  523.  It  is  an  essential  of 

^he  Church  to  acknowledge  the  Divine  of 
the  Lord  and  His  union  with  the  Father, 
p.  86.  The  essential  of  all  heavenly  doc- 
.trine  is  the  acknowledgment  of  the  Di 
vine  Human  of  the  Lord,  227.  Innocence 
is  the  essential  of  what  is  good  and  true, 

.281. 

EVENING  signifies  a  state  of  closing  light 
and  love,  155,  166.  It  corresponds  to  a 
state  of  wisdom  in  its  shade,  155. 

EVIL  comes  from  the  propriurn  of  man, 
484.  All  evils  are  derived  from  the  love  of 
self  and  tliQ  world,  they  are  contempt  of 
others,  enmities,  hatred,  revenge,  cruelty, 
deceit,  359,  note.  The  hereditary  evil  of 
man  consists  in  loving  himself  more  than 
God,  and  the  world  more  than  heavVn,  and 
in  making  no  account  of  his  neighbor  in 
-comparison  with  himself,  except  only  for 
the  sake  of  himself,  which  is  to  love  him 
self;  so  that  it  consists  in  the  loves  of  self 
and  the  world,  342,  note.  Everv  evil  brings 
•  its  own  punishment  along  with  it,  since 
evil  and  punishment  are  joined  together, 
509.  Man  is  the  cause  of  his  own  evil,  and 
not  the  Lord,  547.  Why,  in  the  Word, 
evil  is  attributed  to  the  Lord,  when  yet 
nothing  can  proceed  from  the  Lord  but 
good,  545.  Every  evil  has  a  false  principle 
within  it,  and  therefore  they  who  are  in 
evil  are  also  in  the  false,  although  some  of 
them  do  not  know  it,  551. 

EXIST,  to. — Nothing  can  exist  from  it- 
nelf,  but  from  something  prior  to  itself, 
consequently  all  things  exist  from  a  First, 
which  is  the  very  Esse  of  the  life  of  all 
things,  9,  37,  S04.  With  the  Lord,  the  Ex- 
istere  of  life,  proceeding  from  the  Esse,  was 
the  Human  which  went  forth  from  the  Di 
vine  itself,  p.  86.  With  man,  the  Existere 
of  life  proceeding  from  the  Esse  is  the  un 
derstanding,  174. 

360 


ExTENsioN,difference  between,  in  heaven, 
and  extension  in  the  world,  85. 

EXTERIORS,  the,  of  the  spirit  enable  man 
to  adapt  the  body,  and  especially  the  face, 
speech,  and  manners,  to  the  'society  in 
which  he  lives  in  the  world,  492.  ExterioT 
things  are  more  remote  from  the  Divine  in 
man,  and  therefore  respectively  obscure 
and  confused,  2ft7,  note.  See  Interiors. 

EYE,  the,  signifies  the  understanding,  be 
cause  the  understanding  is  the  internal 
sight,  97,  145.  The  sight  of  the  eye  signi 
fies  intelligence  which  is  of  faith,  and  also 
faith  itself,  271. 

ETE  OF  A  NEEDLE,  the,  signifies  spiritual 
truth,  365. 

EYES,  the,  correspond  to  the  understand 
ing,  145.  They  correspond  to  truths  de 
rived  from  good,  232,  note.  In  the  Grand 
Man,  those  who  are  in  the  province  of  the 
eyes  excel  in  understanding,  96.  The 
reason  why  all  infants  in  heaven  are  in  the 
province  of  the  eyes,  333.  To  lift  up  the 
eyes  and  to  see,  signifies  to  understand,  to 
perceive,  and  to  observe,  145. 

FACE,  the,  is  formed  to  correspondence 
with  the  interiors,  143.  With  the  angels 
the  face  makes  one  with  the  interiors  of 
the  mind,  143,  457.  It  is  the  form  of  their 
affections,  47.  The  face  of  the  spirit  of 
man  differs  exceedingly  from  that  of  his 
body,  457.  The  face  of  the  body  is  derived 
from  his  parents,  but  the  face  of  the  spirit 
is  derived  from  the  affection,  and  is  the 
image  of  it,  457.  In  the  Word,  the  face 
corresponds  to  the  interiors  of  man,  which 
are  of  the  thought  and  affection,  251,  457. 

FAITH  is  the  light  of  truth,  it  is  derived 
from  charity,  148.  Faith  is  every  tiling 
which  relates  to  doctrine,  and  consists  in 
thinking  justly  and  rightly,  364.  Faith 
separate  from  "love  is  not  faith,  but  mere 
science  void  of  spiritual  life,  474.  Faith 
does  not  remain  with  man,  unless  it  springs 
from  heavenly  love,  482.  Mere  belief  in 
the  truth  and  in  the  Word  is  not  faith, 
but  to  love  truth  from  heavenly  love,  and 
to  will  and  do  it  from  interior  affection,  is 
faith,  482. 

FALSE  PRINCIPLE,  every,  originate*  in 
evils,  and  springs  from  the  love  of  self  and 
the  world,  342,  558. 

FEKT  signify  the  natural  principle,  97. 
In  the  Grand  Man,  they  who  are  in  the 
province  of  the  feet,  are  in  the  ultimate 
good  of  heaven,  which  is  called  spiritual 
natural  good,  96. 

FIBRES,  concerning  nervous,  in  the  hu 
man  body,  212,  413. 

FIELDS  signify  things  analogous  which 
pertain  to  state,  197. 

FIKE.  in  the  Word,  signifies  love,  either 
heavenly  or  infernal.  Sacred  and  celestial 
fire  signifies  Divine  Lot  e,  and  infernal 
fire,  the  loves  of  self  and  of  the  world,  13, 
118, 134.  Concerning  infernal  fire,  566-575. 

FIRST,  the,  and  the  Last,  signify  all 
things  in  general  and  every  particulai 
thing,  304. 


INDEX. 


FLAME  signifies  spiritual  good,  179.  In 
the  opposite  sense  it  signifies  the  evils  of 
self-love,  585. 

FLESH,  the,  of  the  Lord,  signifies  His 
Divine  Human,  and  the  divine  good  of 
His  Love,  147,  note. 

FLOWER-BEDS  signify  scientific  truths  and 
knowledges,  489,  note. 

FLOWERS  AND  FLOWER-BEDS  signify  scien 
tific  truths  and  knowledge*,  489,  note. 

FOOD  corresponds  to  analogous  affections 
which  nourish  spiritual  life,  111,  274. 

FOOD,  in  a  spiritual  sense,  is  every  thing 
which  proceeds  from  the  mouth  of  the 
Lord.  Spiritual  food  is  science,  intelli 
gence,  and  wisdom,  and  thus  the  good  and 
truth  from  which  they  are  derived,  340, 
note. 

FOOLISH. — Those  who  continually  look 
to  themselves  and  not  to  the  Divine  are 
foolish,  10. 

FOREHEAD,  the,  corresponds  to  celestial 
love,  and  in  the  Word  signifies  that  love, 
145,  note,  251. 

FORM,  concerning  the,  of  heaven,  200- 
212.  The  form  of  every  thing  results  from 
its  order,  and  is  according  to  it,  201.  In 
the  most  perfect  form,  which  is  that  of 
heaven,  there  is  a  likeness  of  the  whole  in 
every  part,  and  of  every  part  in  the  whole, 
73,  62,  72.  The  form  of  the  natural  man 
may  differ  exceedingly  from  the  form  of 
the  spiritual  man,  99.  The  human  form  is 
the  form  of  heaven,  of  every  society,  and 
of  every  angel,  460.  In  the  natural  world, 
all  tilings  which  exist  according  to  order 
are  forms  of  uses,  112. 

FOUNDATIONS  signify  the  truths  on  which 
the  Church  is  founded,  187. 

FREEDOM. — All  freedom  is  of  love  and 
affection,  because  what  a  man  loves  that  he 
does  freely,  45,  293.  See  Extracts  from  the 
A.  G.  concerning  the  Freedom  of  man ; 
also  45,  2CJ3,  598. 

FREELY.— All  things  which  angels  need 
are  given  them  freely  by  the  Lord,  206, 
293. 

FRUITS  signify  the  goods  of  love  and 
charity,  176,  185. 

GABRIEL  is  an  angelic  society  so  named 
from  its  functions,  52. 

GARDEN,  a,  signifies  intelligence,  111, 
176. 

GARMENTS,  in  the  Wordi  signify  truths, 
because  they  invest  good,  129,  note;  thus 
they  signify  knowledges,  365,  note.  The 
garments  of  the  Lord  when  He  was  trans 
figured  signified  divine  truths  proceeding 
from  the  Divine  Love,  129.  Bright  gar 
ments  of  fine  linen  signify  truths  from  the 
Divine,  179.  Concerning  the  garments 
with  which  the  angels  appear  clothed,  177- 
182.  The  garments  of  tiie  angels  are  really 
garments,  181. 

GATES  signify  introduction  into  the  doc 
trine  of  the  Church  and  by  doctrine  into 
the  Church,  187.  note,  307.  Gates  of  hell 
and  of  heaven,  428-430. 

GENERAL,  things,  are  in  a  degree  interior 

361 


to  things  particular.  Things  general  con 
tain  things  particular,  2(57. 

GENERATION  signifies  re-generation  by 
faith  and  love,  382,*  note. 

GENERATIONS  signify  analogous  spiritual 
things,  which  are  those  of  good  ana  truth, 
or  of  love  and  faith,  382,*  note. 

GENII. — Who,  and  of  what  quality,  those 
infernal  spirits  are  which  are  called  Genii, 
123,  151,  579. 

GENTILES,  the,  are  those  who  are  born 
out  of  the  Church,  3.  Gentiles  are  saved 
as  well  as  Christians,  318,  note.  They  are 
afraid  of  Christians  on  account  of  their 
lives,  321,  note,  325.  The  Gentiles  of  the 
present  day  enter  heaven  more  easily  than 
Christians,  324,  514.  In  what  manner  they 
are  instructed  in  the  other  life,  321,  512, 
513. 

GESTURES. — The  determinations  of  man'a 
will  are  manifested  in  the  gestures  of  his 
body,  91,  244. 

GLORIFICATION  OF  THE  LORD. — See  ex 
tracts  from  the  A.  C.y  p.  86. 

GLORY,  in  the  Word,  signifies  divin« 
truth  as  it  is  in  heaven,  and  as  it  is  in  the 
internal  sense  of  the  Word,  1. 

GNASHING  OF  TEETH,  566-575,  245. 

GOATS  signify  affections,  110. 

GOD  is  A  MAN,  85.  They  who  judge  of 
every  thing  from  the  sensual  principle  of 
the  external  man,  can  with  difficulty  com 
prehend  this  truth,  85.  In  the  universal 
heaven  no  other  God  is  acknowledged  but 
the  Lord  alone,  2.  See  Divlnf,  Divine 
Jfuman,  Lord. 

GOLD  signifies  celestial  good,  115,  307. 

GOOD,  all,  is  of  love,  23.  That  is  called 
good  which  is  of  the  will  and  thence  of  ac 
tion,  26.  Celestial  good  is  the  good  of 
love  to  the  Lord,  23;  this  good  is  in  the  in 
most  heaven,  31,  note.  Spiritual  good  ia 
the  good  of  charity  towards  the  neighbor, 
23,  215;  and  in  its  essence  is  truth,  215; 
this  go'od  is  in  the  middle  heaven,  31,  note. 
Spiritual-natural  good  is  the  good  of  the 
ultimate  heaven,  31,  note.  The  good  of 
love,  51.  It  corresponds  to  fire,  118.  It 
is  spiritual  heat,  136.  The  good  of  faith, 
51 ;  it  corresponds  to  light,  118  ;  this  good 
in  its  essence  is  truth  derived  from  good, 
118.  The  good  of  infancy  is  not  spiritual, 
but  becomes  so  by  the  implantation  of 
truth,  277,  note;  it  is  a  medium  by  which 
intelligence  is  implanted,  277,  note.  Man 
without  the  good  of  innocence  infused  in 
in  fancy  would  be  a  wild  beast,  277,  note. 
Moral  good  is  sincerity,  481.  Civil  good 
is  justice,  481.  Common  good,  392,  418, 
217.  Every  good  is  a  good  according  to 
use,  107.  All  good  has  its  quality  and  de 
light  from  uses,  and  according  to  them, 
112.  Of  good  and  of  its  delight,  288.  All 
good  which  proceeds  from  the  Lord  has 
the  Lord  within  it,  but  not  good  from  the 
proprium,  9.  All  things  in  the  universe 
have  reference  to  good  and  to  truth,  9, 
473.  Every  trood  and  truth  which  proceed* 
from  the  Lord  and  makes  heaven,  is  in  a 
human  form,  460.  Between  good  and 


HEAVEN    AND    HELL. 


troth  there  is  the  resemblance  of  a  mar 
riage,  819,  note.  To  do  good  to  the  evil  is 
to  do  evil  to  the  good,  390,  note.  All  who 
live  in  good,  according  to  the  principles  of 
religion,  and  acknowledge  a  Divine  feeing,  | 
are  accepted  of  the  Lord,  308. 

GOVEUNMENTS  IN  HEAVEN,  concerning, 
213-220. 

GOVERNMENTS. — When  the  love  of  self  \ 
and  the  love  of  the  world  began  to  prevail, 
men  were  compelled  for  security  to  sub 
ject  themselves  to  governments,  220,  note. 

GRASSES  signify  scientific  truths,  489. 

GROUND.  —  The  human  mind  is  like 
ground  which  acquires  a  value  according 
to  its  cultivation,  356. 

GROVE,  a,  signifies  intelligence,  489,  111. 

GROW  OLD,  to,  in  heaven  is  to  grow 
young,  414. 

HABITATIONS'  OP  ANGELS,  concerning  the, 
183-190,  148,  149,  207.  When  angels  are 
attendant  on  man,  they  dwell,  as  it  were, 
in  his  affections,  891. *  The  Lord  dwells 
with  angels,  in  what  is  his  own,  and  not 
in  their  proprium,  8,  note. 

HANDS,  in  the  Word,  signify  the  power 
of  truth,  97,  231.  Those  who  in  the  Grand 
Man  are  in  the  province  of  the  hands  are 
in  the  power  of  truth  derived  from  good,  96. 

HAPPINESS,  concerning  heavenly,  395- 
415.  All  the  happiness  of  life  is  from 
ases,  361,  note. 

HEAD,  the,  signifies  intelligence  and  wis- 
4om,  97.  In  the  Grand  Man,  they  who 
are  in  the  head  excel  all  others  in  every 
good,  96. 

HEAD,  back  of  the. — In  heaven  it  is  not 
lawful  for  any  one  there  to  stand  behind 
another,  and  to  look  at  the  back  of  his 
bead,  144.    The  influx  of  the  celestial  an- 
$els  with  man  is  into  that  part  of  the  head 
which  is  called  the  occiput,  for  that  region  ] 
xjorresponds  to  wisdom,  251.     Those  evil  j 
spirits  called  genii  are  seated,  with  man, 
beneath  the  hinder  part  of  the  head,  579. 

HEARING. — See  concerning  this  Sense,  402,  I 
462. 

HEART,  the,  signifies  the  will,  and  also  j 
the  good  of  love,  95,  446.     It  corresponds  j 
to  the  affection  which  is  of  love,  447.     It 
corresponds   to  the  Lord's  celestial  king 
dom,  449,  note.     As  soon  as  the  movement  i 
«of  the  heart  ceases  man  is  resuscitated,  j 
447.     See  Lungs. 

HEAT  IN   HEAVEN,  concerning,  126-140.  ! 
Celestial   heat,  in   its  essence,  is   Divine  ; 
Good,  or   Divine   Love,   266.      The   heat 
which  proceeds  from  the  Lord,  as  a  Sun,  ! 
ie  the  affection  which  is  of  love,  and  in  its 
essence  is  love,   133,  note.      Ti."  heat  of 
heaven  is  Divine  Love,  and  the  heat  of 
bell  is   self-love,    572.      Infernal    heat   is 
changed  into   intense  cold  whenever  the 
heat  of  heaven  flows  into  it,  572.     In  the 
Word,  heat  signifies  love,  155. 

HEAVEN. — Love  to  the  Lord  and  charity  ; 
towards  the  neighbor  make  heaven,  151. 
Heaven  is  distinguished  into   two   King 
doms,  20-28.     There  are  three  heavens, 

362 


29-40.  The  inmost  or  third,  the  middle 
or  second,  and  the  intimate  or  first  heaven, 
29,  267,  270,  271,  280.  Interior  and  exte 
rior  heavens,  22.  Superior  and  inferior 
heavens,  22,  120.  Celestial-natural,  and 
celestial-spiritual,  heavens,  31.  The  heav 
ens  consist  of  innumerable  societies,  41-50. 
The  universal  heaven,  viewed  collectively, 
resembles  one  man,  59-67.  Situation  ol 
the  heavens,  66.  Heaven  is  within  man 
and  not  out  of  him,  33,  54,  319.  Concern 
ing  the  form  of  heaven,  200-212.  The 
universal  heaven  is  arranged  by  the  Lord, 
according  to  His  Divine  Order,  200,  note. 
The  Lord  provides  that  the  form  of  heaven 
may  be  in  every  part  the  same,  149.  It  is 
distinguished,  like  man,  into  members  and 
parts,  which  are  also  similarly  named,  68. 
Heaven  is  not  granted  from  unconditional 
mercy,  but  according  to  the  life,  54,  note. 
It  is  not  closed  from  fulness,  for  the  greater 
its  fulness  the  greater  its  perfection,  71 » 

HEBREW  LANGUAGE,  the,  agrees  in  some 
particulars  with  angelic  language,  237.  He 
brew  letters,  260,  241. 

HE  GOATS  correspond  to  affections,  110. 

HEIGHT  signifies  good  and  truth  as  to 
degrees,  198,  807. 

HELL.— The  love  of  self  and  the  love  oi 
the  world  make  hell,  151,  note.  In  a  gen 
eral  point  of  view  there  are  three  hells,  the 
lowest  hell  opposite  the  third  heaven,  the 
middle  hell  opposite  the  middle  or  second 
heaven,  and  the  highest  hell  opposite  to 
the  lowest  or  first  heaven,  542.  There  are 
as  many  hells  as  there  are  heavenly  socie 
ties,  541,  542.  All  the  hells  act  as  one 
force,  592.  The  proprium  of  man  is  hell 
within  him,  592,  note.  The  Lord  rules  the 
hells,  536-544.  Situation  of  the  hells,  582 
-588.  The  Lord  oasts  no  one  into  hell, 
but  evil  spirits  cast  themselves  in,  545-550. 
The  inhabitants  of  hell  do  not  actually  live 
in  fire,  571.  They  are  in  the  evils  and 
falses  which  originate  in  self-love  and  the 
love  of  the  world,  551-565.  The  fear  of 
punishment  is  the  only  means  of  restrain 
ing  the  violence  of  the  infernals,  543. 

HERBS  signify  scientific  truth,  489. 

HERESIES. — Those  who  are,  in  the  Kteral 
sense  of  the  Word,  unenlightened  by  gen 
uine  doctrine,  fall  into  heresies,  311,  455. 

HIGH  signifies  what  is  internal,  and  also 
heaven,  188,  note,  197. 

HILLS  signify-  the  good  of  charity ;  the  an 
gels  who  are  in  this  good  dwell  on  hills,  188. 

HOLE  IN  THE  ROOK,  a,  signifies  an  obscure 
and  false  principle  of  faith,  488, 

HOLINESS. — What  external  holiness  is, 
224. 

HOLT. — What  is  called  the  Holy  Spirit 
proceeding  from  the  Lord,  140.  The  lot 
of  those,  in  the  other  life,  who  have  lived 
piously  and  holily  in  externals,  that  they 
may  be  honored  and  accounted  saints  alter 
death,  535. 

HOUR  signifies  state,  165.     A.  C.  4334. 

HOUSES  OF  THE  ANGELS,  concerning  the, 
188-190.  The  angels  have  cities,  palaces, 
and  houses,  184,  note. 


INDEX. 


HOUSES  IN  HEAVEN,  concerning,  184, 180. 
Houses,  and  the  things  which  they  con 
tain,  signify  those  things  in  man  which  are 
of  his  mind;  that  is,  his  interior,  conse 
quently,  which  relate  to  good  and  truth, 
186,  not?..  A  nvuse  of  wood  signifies  what 
is  of  good,  and  a  house  of  stone,  what  is  of 
truth,  186,  note.  The  House  of  God,  in 
the  supreme  sense,  signifies  the  Divine 
Human  of  the  Lord,  as  to  Divine  Good, 
and  in  the  respective  sense,  heaven  and 
the  church  as  to  good  and  truth,  187,  note^ 
228.  The  house  where  the  marriage  was 
celebrated  signifies  heaven  and  the  church, 
on  account  of  the  Lord's  conjunction  with 
them  by  His  Divine  Truth,  180. 

HUMAN  RAGE,  Heaven  and  Hell  are  from 
the,  311-317.  The  human  race  is  the  sem 
inary  of  heaven,  417. 

HUNDRED  AND  FORTY-FOUR,  a,  denotes  all 
truths  and  goods  ir.  the  complex,  73,  note, 
307. 

HUNGER,  to,  signifies  to  desire  the  knowl 
edge  of  good  and  truth,  420. 

HUNGRY. — In  the  Word,  those  are  called 
hunyry  who  are  not  in  the  knowledges  of 
good  and  truth,  but  who  still  desire  them, 
420. 

HUSBAND. — Why  the  Lord,  in  the  Word, 
is  called  husband,  180.  Husband  is  pred 
icated  of  the  Lord,  and  of  His  conjunc 
tion  with  heaven  and  the  church,  868,  note. 
Husband  signifies  the  understanding  of 
truth,  368. 

IDEA.— There  are  innumerable  things 
contained  in  one  idea  of  thought,  240,  note. 
The  ideas  of  thought  are  various  forms 
into  which  the  common  affection  is  dis 
tributed,  for  no  thought  or  idea  can  exist 
without  affection  ;  it  is  their  soul  and  life, 
236.  The  natural  ideas  of  man  are  turned 
into  spiritual  ideas  with  the  angels,  165. 
When  angelic  ideas,  which  are  spiritual, 
flow  in  with  man,  they  are  turned  in  an 
instant,  and  of  themselves,  into  natural 
ideas  proper  to  man,  to  which  they  exactly 
correspond,  168.  The  ideas  of  the  internal 
man  are  spiritual,  but  man  during  his  life 
in  the  world  perceives  them  naturally,  be 
cause  he  then  thinks  in  the  natural  prin 
ciple,  243,  tiote.  After  death  man  comes 
into  his  interior  ideas,  and  those  ideas 
then  form  his  speech,  243,  note. 

IGNORANT.— Why  man  is  born  entirely 
ignorant,  108. 

IMAGE. — In  the  other  life  every  one  be 
comes  the  visible  image  of  his  own  love, 
even  in  externals,  481. 

IMMENSITY  OF  HEAVEN,  concerning  the, 
415-418. 

INDUSTRY,  HUMAN. — Whatever  the  in 
dustry  of  man  prepares  for  his  own  use 
are  correspondencies,  104. 

INFANCY. — The  spirits  who  attend  on  in 
fancy  are  characterized  by  innocence;  those 
which  attend  on  childhood  are  distinguish 
ed  by  the  affection  of  knowing.  295.  The 
pood"  of  infancy  is  not  spiritual  good,  but 
it  becomes  so  by  the  implantut'on  of  truth, 

363 


277,  note.    Whatever  is  imbibed  in  infancy 
appears  natural,  277,  note. 

INFANTS  IN  HEAVEN,  concerning,  4,  329- 
345.  They  grow  up  there,  4;  those  who 
are  of  a  spiritual  character  are  in  the  pro 
vince  of  the  left  eye  of  the  Grand  Man, 
and  those  who  are  of  a  celestial  character 
are  in  the  province  of  the  right  eye,  833, 

339.  Every  object  appears  to  them  to  be 
alive,  338.    Temptation  of  infants,  343.    In 
heaven  they  do  not  advance  beyond  early 
youth,  but  remain  in  that  state  to  eternity, 

340.  Character   of   little    children    upon 
earth,  277.     Those  who  die  infants,  wher 
ever  they  are  born,  are  accepted  by  the 
Lord,  308,  note.     In  the  Word,  an  infant 
signifies  one  who  is  innocent,  278. 

INFINITE. — There  is  no  proportion  be 
tween  what  is  infinite  and  what  is  finite. 
273. 

INFLUX. — See  p.  603.  Extracts  from  the 
A.  G.  concerning  influx.  See  also  n.  26,  37. 
110,  112,  135,  143,  207,  208,  209,  277,  282, 
296,  297,  298,  304,  319,  435,  455,  549,  567. 

INHERENT.— See  74,  82,  260,  602. 

INMOST. — In  every  man  there  is  an  inmost 
or  supreme  degree,  by  which  he  is  distin 
guished  from  brute  animals,  and  into  which 
the  Divine  of  the  Lord  first  flows,  and  ele 
vates  man  to  Himself,  39,  435. 

INNOCENCE  is  the  receptacle  of  the  truth 
of  faith,  and  of  the  good  of  love,  330.  Of 
the  state  of  innocence  of  the  angels  in 
heaven,  276-283.  Innocence  with  them  is 
the  very  esse  of  all  good,  282.  Concerning 
th'e  innocence  of  little  children,  277.  The 
innocence  of  infants  is  the  plane  of  all  the 
affections  of  good  and  truth,  341.  The  in 
nocence  of  infants  is  not  true  innocence, 
because  true  innocence  dwells  in  wisdom, 
277.  Genuine  innocence  is  wisdom,  341. 

INSPIRATION. — In  what  manner  the  Lord 
spoke  with  the  prophets,  by  whom  the 
Word  was  given,  254. 

INSTRUCTION,  concerning  the  state  of,  pro 
vided  for  those  who  go  to"  heaven,  512-520. 

INSTRUCTRESSES,  concerning  the,  of  chil 
dren  in  the  other  life,  332,  337. 

INTELLIGENCE. — The  Divine  Intelligence 
is  the  light  of  heaven,  131.  Heavenly  in 
telligence  is  interior  intelligence,  arising 
from  the  love  of  truth  for  the  sake  of  truth, 
347.  Intelligence  consists  in  receiving 
truth  from  the  Lord,  80  ;  and  also  in  see 
ing  and  perceiving  what  is  true  and  what 
is  false,  and  in  accurately  distinguishing 
the  one  from  the  other,  by  intuition  and 
interior  perception,  851.  'What  spurious 
intelligence  consists  in,  352.-  The  nature 
of  false  intelligence,  353.  Intelligence  and 
wisdom  constitute  the  man,  80.  See  Wis 
dom. 

INTELLIGENT. — Who  are  meant  by  the 
intelligent,  347,  348,  356. 

INTENTION  springs  from  love,  ind  there 
fore  man's  love  determines  hi*  internal 
sight  or  thought  towards  its  objects,  532. 

INTERIORS,  the,  of  the  spirit,  are  of  his 
own  will  and  its  derivative  thought,  492. 
Interior  things  flow  by  successive  ordei 


HEAVEN    AND    HELL. 


into  external  things,  even  to  the  extreme  I  love  to  the  Lord,  is  called  just,  214.    A 


or  ultimate,  and  there  they  exist  and  sub 
sist,  304,  note,  475.  Their  existence  and 
subsistence  in  ultimates  is  in  simultaneous 
order,  henoe  all  interior  things  are  held 
together  in  connection  from  the  First  by 
the  Last,  304,  note,  475.  The  quality  of 
man,  as  determined  by  his  interiors,  re 
mains  to  eternity  the  same,  501.  See  also 
80,  33,  38,  143,  173,  267,  313,  351,  444,  481. 

IOTA,  why  every,  of  the  Word  contains 
heavenly  arcana  and  tilings  Divine,  260. 

IKON  signifies  truth  in  the  ultimate  of 
order,  115,  note. 

ISAAC. — In  the  Word,  Abraham,  Isaac, 
and  Jacob  denote  the  Lord  as  to  His  Di 
vine,  and  His  Divine  Human,  526. 

ISKAEL  signifies  the  spiritual  principle, 
807.  The  stone  or  rock  of  Israel  denotes 
the  Lord  as  to  Divine  Truth  and  as  to  the 
Divine  Humanity,  534. 

JACOB. — In  the  Word,  Abraham,  Isaac, 
and  Jacob  denote  the  Lord  as  to  His  Di 
vine,  and  His  Divine  Human,  526. 

JAMES  represented  the  Lord  as  to  charity, 
526,  note. 

JKHOVAH.— The  Lord  was  the  God  of 
the  most  ancient  church,  and  also  of  the 
ancient,  and  He  was  called  Jehovah,  327, 
note. 

JESUS. — The  Lord  was  called  Jesus,  in 
the  world,  from  the  Divine  Celestial,  24. 
See  Christ. 

JERUSALEM  is  the  Lord's  church,  73.  It 
signifies  the  church  in  which  there  is  gen 
uine  doctrine,  180, 187. 

JERUSALEM,  The  New,  signifies  the 
church  which  is  to  be  established  here 
after,  187.  It  signifies  the  New  Church, 
197.  By  the  city  of  Jerusalem  coming 
down  from  God  out  of  heaven,  is  under 
stood  the  heavenly  doctrine  revealed  by 
the  Lord,  307. 

JOHN  represented  the  Lord  as  to  the 
works  of  charity,  526,  note. 

JOUKNEY,  to, 'signifies  to  live,  and  also  a 
progression  of  life;  to  walk  with  the  Lord, 
is  to  live  with  Him,  192,  note,  590. 

JOY,  concerning  heavenly,  895-415. 
When  any  one  receives  the  inmost  of  his 
own  joy,  he  is  in  his  own  heavenly  joy, 
and  cannot  enjoy  a  more  interior  joy,  be 
cause  it  would  be  painful  to  him,  410. 

JUDGE,  the,  who  punishes  the  evil  that 
they  may  be  amended,  and  to  prevent  the 
good  being  contaminated  and  injured  by 
them,  loves  his  neighbor,  390,  note. 

JUDGED,  to  be,  according  to  man's  deeds 
and  works,  is  to  be  judged  according  to 
the  interiors,  3o8  ;  that  is  to  say,  according 
to  the  will  and  thought,  or  love  and  faith, 
which  arc  his  interiors,  475. 

JUDGMENT. — In  the  Word,  judgment  is 
predicated  of  truth,  64,  215,  348.  Great 
judgment*  denote  laws  of  the  Divine  order, 
which  are  Divine  truths,  215,  note.  By 
judgment  is  signified  spiritual  good,  which 
in  ite  essence  is  truth,  216. 

JUST. — What  is  done  from  the  good  of 

364 


ju>tified  person  is  one  to  whom  the  merit 
and  righteousness  of  the  Lord  are  ascribed, 
348. 

JUSTICE,  in  the  Word,  is  predicated  of 
good,  64,  215,  348.  The  justice  of  the  Lord 
is  the  good  which  proceeds  from  the  Lord 
and  which  rules  in  heaven,  348.  Justice 
signifies  celestial  good,  216.  To  do  justice 
and  judgment  denotes  good  and  truth, 
215,  348. 

KEYS,  the,  given  to  Peter,  signify  the 
power  derived  from  the  Lord  by  faith,  232. 

KIDNEYS,  the,  signify  the  examination 
and  correction  of  truth,  97.  In  the  Grand 
Man,  they  who  are  in  the  province  of  the 
kidneys  excel  in  truth,  which  examines, 
distinguishes,  and  corrects,  96. 

KINGDOM. — Heaven  is  distinguished  into 
two  kingdoms,  20-28.  The  celestial  and 
the  spiritual  kingdom,  21.  The  celestial 
kingdom  corresponds  to  the  heart,  and  to 
all  things  which  belong  to  the  heart  in  the 
whole  body;  and  the  spiritual  kingdom 
belongs  to  the  lungs,  nnd  to  all  thinsrs 
which  belong  to  them  in  the  whole  body, 
95.  Concerning  these  two  kingdoms,  see 
133,  146,  148,  188,  213-215,  217,  223,  225, 
241.  Priestly  kingdom,  and  regal  king 
dom,  24.  The  kingdom  of  the  Lord  is  a 
kinsrdom  of  uses,  219,  361,  887. 

KINGS,  in  the  Word,  signify  those  who 
are  in  Divine  truth  ;  they  represent  the 
Lord  as  to  Divine  truth,  226,  note. 

KNOWLEDGES,  regarded  in  themselves, 
are  out  of  heaven,  but  the  life  acquired 
by  them  is  in  heaven,  518. 

LANGUAGE,  angelic. — The  universal  heav 
en  is  of  one  language  ;  this  language  is  not 
taught  there,  but  is  implanted  in  every  one, 
236!  It  has  nothing  in  common  with  hu- 
mnn  language,  237,  261.  Spirits  and  angels 
speak  from  the  interior  memory,  and  hence 
they  have  a  universal  language,  but  lan 
guages  in  the  world  belong  to  the  exterior 
memory,  463,  note.  The  primitive  language 
of  mankind  on  earth  was  in  agreement 
with  angelic  language,  because  they  had 
it  from  heaven,  and  the  Hebrew  tongue 
agrees  with  it  in  some  particulars,  237. 
They  who,  in  the  Grand  Man,  are  in  the 
province  of  the  tongue,  are  in  discourse 
from  understanding  and  perception,  96. 

LAMBS  correspond  to  the  iiffections  of  the 
spiritual  mind,  110.  A  lamb,  in  the  Word, 
signifies  innocence  and  its  good,  2$2. 

LAST,  the,  31,  304.     See  the  First. 

LAST  JUDGMENT. —  Erroneous  belief  con 
cerning  the  last  judgment,  1,  312. 

LAUKELS  correspond  to  the  affection  of 
truth  and  its  uses,  520. 

LAWS  OF  OKDER,  the,  are  Divine  Truths, 
57,  202.  The  laws  of  spiritual,  civil,  and 
moral  life,  are  delivered  in  the  Ten  Com 
mandments  of  the  Decalogue,  541. 

LETTEKS,  Hebrew,  their  form,  260,  241. 

LEAKNED. — False  beliefs  amongst  thi 
learned,  74,  183,  312,  518 


INDEX. 


LEARNED,  the,  what  they  become,  267, 
note;  74,  312,  313,  346,  353,  354,  456,  464. 

LEARNING,  worldly.  —  Into  what  it  is 
changed  when  it  has  not  received  light 
from  heaven  by  the  acknowledgment  of  a 
Divine,  354,  355. 

LEFT,  the. — Those  things  which  are  on 
the  left  side  correspond  to  truth  which  is 
derived  from  good,  118. 

LENGTH,  by,  is  understood  a  state  of 
good,  197. 

LENGTH,  in  the  Word,  signifies  good, 
198,  note,  307. 

LIKE. — There  is  only  one  single  life  from 
which  all  live,  both  in  heaven  and  in  the 
world,  and  that  life  is  from  the  Lord  alone, 
and  flows  into  angels,  spirits,  and  men,  in 
a  wonderful  manner,  203.  There  is  only 
one  fountain  of  life,  and  the  life  of  man  is 
a  stream  from  it,  9.  Every  one's  life  is 
the  same  as  the  quality  of  his  love,  14. 
The  life  which  flows  in  from  the  Lord  va 
ries  according  to  the  state  of  man,  and  ac 
cording  to  the  quality  of  his  reception,  297, 
note.  The  life  of  the  will  is  the  principal 
life  of  man,  and  the  life  of  the  understand 
ing  proceeds  from  it,  26,  note,  61,  474.  The 
all  of  man's  life  consists  in  this,  that  he 
can  think  and  be  affected,  or  what  is  the 
same  thing,  that  he  can  understand  and 
will,  303,  512.  The  life  of  good  is  of  the 
will,  and  the  life  of  truth  of  the  under 
standing,  231.  The  life  of  man  is  three 
fold,  civil  life,  moral  life,  and  spiritual  life, 
529,  530,  531. 

LIGHT,  concerning,  in  heaven,  126-140. 
The  light  of  heaven  is  divine  truth  or  di 
vine  wisdom,  266.  All  light  in  the  heav 
ens  is  from  the  Lord  as  a  sun,  127,  note. 
The  divine  truth  proceeding  from  tin-  Lord 
appears  in  heaven  as  light,  and  is  all  the 
light  of  heaven,  127,  note.  The  light  of 
heaven  enlightens  at  the  same  time  the  in 
ternal  sight  of  the  angels,  which  is  the 
sight  of  the  mind,  and  their  external  sight, 
which  is  that  of  the  eyes,  266.  The  light 
of  the  world  is  for  the  external  man,  and 
the  light  of  heaven  for  the  internal  man, 
347,  note.  Tlie  light  of  heaven  flows  into 
natural  light,  and  the  natural  man  is  wise 
so  far  as  lie  receives  the  light  of  heaven, 
347,  not*.  In  the  Word,  light  signifies 
truth  proceeding  from  the  <-oo*i  of  love,  13, 
note.  It  signifies  the  truth  of  faith,  118, 
note.  It  signifies  truth  derived  from  good, 
123,  179. 

LIGHT,  natural,  is  the  light  of  the  world, 
which  is  the  external  man,  130,  347,  352. 

LIKE  sees  like,  because  its  vision  is  from 
a  like  origin,  76. 

LINEN,  fine,  signifies  truth  from  a  cele>- 
tial  origin,  86~>,  note. 

LIVE,  TO. — In  order  that  man  may  re 
ceive  the  light  of  heaven  it  is  necessary 
that  he  should  live  in  tiie  world  and  en 
gage  in  its  business  and  its  duties,  for  thus, 
by  a  moral  and  civil  life,  he  receives  spir 
itual  life,  528,  358,  35y. 

LIVER,  the,  corresponds  to  the  purificu-  | 
tion  of  good  and  truth,  96,  217. 

365 


LOINS,  the,  signifies  in  the  Word,  conjn- 
gial  love,  97.  In  the  Qrand  Man  those  who 
are  in  the  province  of  the  loins  are  in  con 
jugial  love,  96. 

LORD,  the,  is  the  God  of  heaven,  2-6. 
He  is  the  sun  of  heaven,  118.  The  Lord 
alone  is  man,  and  every  one  is  a  man,  so 
far  as  he  receives  the  Lord,  80.  The  Lord, 
in  person,  is  always  encompassed  with  the 
sun  ;  thus  He  is  not  personally  in  heaven, 
but  He  is  present  there  by  aspect,  121.  The 
Lord,  as  a  sun,  appears  to  every  one  ac 
cording  to  the  quality  of  his  state,  159, 
The  Lord  alone  rose  again  as  to  the  Body, 
316.  Concerning  the  Lord,  and  concern 
ing  His  Divine  Human,  see  extracts  from 
A.  C.  p.  86.  To  love  the.  Lord  is  to  love 
what  is  good  and  true,  64,481.  To  be  in 
the  Lord,  or  in  His  Body,  signifies  to  be 
in  the  good  of  His  love,  81.  Those  who 
are  in  heaven  are  said  to  be  in  the  Lord,  8. 
What  is  from  the  Lord  is  Himself,  12. 
The  Lord  is  Mercy  Itself,  Love  Itself,  and 
Good  Itself,  254. 

LOVE  is  the  fire  of  life,  14.  It  is  the 
very  life  of  man,  447.  Love  is  spiritual 
conjunction,  14,  272.  In  love  there  are 
innumerable  things,  for  love  takes  to  itself 
all  things  which  are  in  agreement  with 
itself,  18,  note.  Celestial  love  is  the  love 
in  which  they  are  who  constitute  the  celes 
tial  kingdom",  23,  268,*  481,  557.  Love  to 
the  Lord  is  celestial  love,  15,  23,  272.  Love 
to  the  neighbor  is  spiritual  love,  15,  23, 
272.  Conjugial  love,  281,  367-386.  Love 
of  self,  122,  151,  272,  283,  342,  359,  400, 
554-556,  559.  Love  of  the  world,  123,  151, 
342,  359,  400,  554,  555,  565.  Killing  love, 
58,  443,  23(5,  249,  352,  377,  479;  it  is  that 
which  is  loved  above  all  things,  436. 

LOVES,  interior  and  exterior,  477.  It  is 
the  nature  ot  heavenly  loves  to  communi 
cate  their  delights,  but  it  is  the  nature  of 
the  loves  of  self  and  the  world  to  destroy 
the  delights  of  others,  399.  Celestial  and 
corporeal  loves,  481. 

LOVE,  to,  is  to  will  and  do,  350.  To  love 
and  not  do  good,  when  it  is  possible,  is  in 
reality  not  to  love,  but  a  mere  phantasy, 
475.  To  love  the  Lord  and  the  neighbor  is 
to  live  according  to  the  Lord's  command 
ments,  15,  note. 

LUCIFER  denotes  those  who  are  of  Babel 
or  Babylon,  and  who  pretend  to  have  do 
minion  even  in  heaven, 544. 

LUNGS. — The  breath  of  the  lungs  signify 
understanding,  and  also  the  truth  of  faith, 
95,  -note,  446,  note.  The  respiration  of  the 
lunys  corresponds  to  thought,  446.  The 
lungs  correspond  to  the  Lord's  spiritual 
kingdom,  449,  note.  See  Heart. 

LUST  is  love  in  its  continuity  ;  it  is  from 
the  love  of  self  and  the  world,  and  is  the 
fire  of  hell,  570. 

MAN  is  man  from  the  will,  and  thence 
from  the  understanding,  26,  61 ;  or  because 
he  can  understand  the  true  and  will  the 
good,  tiO.  So  fur  as  he  lives  according  to 
or  ler  he  becomes  a  man,  202.  The  will  oi 


HEAVEN    AND    HELL. 


man  is  the  very  (sse  of  his  life,  and  the  un 
derstanding  is'the  existere  thence  derived, 
61.  All  things  of  Divine  Order  were  col 
lated  into  man,  and  he  is  from  creation  Di 
vine  Order  and  form,  and  thence  a  heaven 
in  miniature,  30,  57,  202,  454.  His  internal 
man  was  formed  after  the  image  of  heaven, 
and  his  external  after  the  image  of  the 
world,  30,  note,  57,  313.  In  man  the  spir 
itual  and  natural  world  are  conjoined,  313. 
Man  is  born  into  evil  and  the  false,  and 
thus  into  what  is  contrary  to  Divine  order, 
consequently  he  is  born  in  utter  ignorance, 
and  therefore  it  is  necessary  that  he  should 
be  born  again,  or  regenerated,  202,  note, 
523.  Every  man  is  a  spirit  as  to  his  inte 
riors,  432-444.  Man  viewed  in  himself  is 
a  spirit,  and  the  corporeal  frame  which  is 
annexed  to  him,  for  the  sake  of  perform 
ing  functions  in  the  natural  and  material 
world,  is  not  the  man,  but  only  an  instru 
ment  for  the  use  of  his  spirit,  435.  Angels 
and  spirits  are  attendant  on  every  man, 
and  by  them  he  has  communication  with 
the  spiritual  world,  292,  note.  Man  cannot 
live  without  attendant  spirits,  292.  They 
are  not  visible  to  him,  nor  is  he  visible  to 
them,  292.  Spirits  can  see  nothing  which 
is  in  our  solar  world,  except  what  belongs 
to  him  with  whom  they  speak,  292,  note. 
The  spirits  who  are  adjoined  to  man  are  of 
the  same  quality  as  he  is  himself,  as  to  af 
fection  or  love,  295.  The  quality  of  a  man's 
uses  is  the  quality  of  the  man,  112,  note. 
All  things  of  man  and  of  man's  spirit  are 
in  his  deeds  or  works,  475.  Man  after 
death  is  in  a  perfect  human  form,  453-460. 
At  death  he  leaves  nothing  behind  him 
but  his  terrestrial  body,  461-469.  When 
man  passes  from  one  life  into  the  other,  or 
from  one  world  into  the  other,  it  is  like 
passing  from  one  place  to  another,  461. 
Man  after  death  is  equally  man  as  before, 
456.  He  is  such  as  his  life  has  been  in  the 
world,  470-434.  He  is  his  own  love  and 
his  own  will,  479.  He  remains  after  death, 
lo  eternity,  of  the  same  quality  as  his  will 
or  ruling 'love,  480.  The  reason  why  man, 
after  death,  is  no  longer  capable  of  being 
reformed  by  instruction,  as  he  is  in  the 
world,  480.  The  man  who  is  in  celestial 
and  spiritual  love  goes  to  heaven,  and  he 
who  is  in  corporeal  and  worldly  love,  with 
out  celestial  and  spiritual  love,  goes  to  hell, 
481.  Faith  does  not  remain  with  man, 
unless  it  springs  from  heavenly  love,  482. 
Love  in  act,  which  is  the  very  life  of  man, 
remains  after  death,  483.  Every  man,  as 
to  his  spirit,  is  in  society  with  spirits, 
though  during  his  life  in  the  world  he  does 
not  appear  as  a  spirit  in  their  society,  but 
they  who  think  abstractedly  froir  the  body 
sometimes  appear  in  their  own  society,  488. 
Man  is  in  freedom  by  virtue  of  the  equilib 
rium  between  heaven  and  hell,  597-600. 
If  man  really  believed  the  truth,  that  all 
good  is  from  tl  e  Lord,  and  all  evil  from 
hell,  he  would  not  take  merit  to  himself  on 
account  of  his  good  ;  nor  would  evil  be 
imputed  to  him,  302.  In  the  Word,  man 

366 


(vir)  signifies  the  understanding  of  truth, 
or  those  who  are  intelligent,  368,  note. 

MAN,  the  Grand. — The  universal  heaven, 
viewed  collectively,  resembles  one  Man, 
and  is  therefore  called  the  Grand  Man,  59 
See  also  94,  96,  217,  333. 

MANHOOD. — Those  spirits  which  attend 
on  youth  and  manhood  are  in  the  affection 
of  truth  and  good,  and  communicate  with 
the  second,  or  middle  heaven,  295. 

MAN-SPIRIT,  422,  456,  461.  Difference 
between  man-spirit  and  spirit,  552. 

MARRIAGE,  by,  in  the  Word  is  understood 
the  marriage  of  good  and  truth  which  ex 
ists  in  heaven,  and  should  be  in  the  Church, 
281,  note.  Concerning  marriages  in  heaven, 
866-386.  The  manner  in  which  they  are 
contracted  in  heaven,  383.  The  infernal 
marriage  is  the  conjunction  of  the  false 
and  evil,  377. 

MASTER. — In  heaven  the  Master  loves  th« 
servants,  and  the  servants  love  the  Master, 
219.  Children  are  instructed  by  masters, 
334. 

MATERIALITY,  which  is  proper  to  the 
body,  is  added,  and  almost  as  it  were  ad 
joined  to  the  spirit,  in  order  that  the  spirit 
of  man  may  live  and  perform  uses  in  the 
natural  world,  because  all  things  in  this 
world  are  material,  and  in  themselves  void 
of  life,  60,  432.  That  which  i&  material 
sees  nothing  but  what  is  material,  and  that 
which  is  spiritual  sees  what  is  spiritual,  453. 

MEANS  of  Salvation  are  Divine  Truths. 
These  truths  teach  man  how  to  live  in  or 
der  to  be  saved,  522. 

MEASURE  denotes  the  quality  of  a  thing 
as  to  good  and  truth,  73,  807,  349. 

MEMORY.— Man  has  two  memories,  one 
exterior  and  the  other  interior;  the  things 
contained  in  the  exterior  memory  are  in 
the  light  of  the  world,  but  the  things  con 
tained  in  the  interior  memory  are  in  the 
light  of  heaven.  Every  thing  which  man 
speaks  or  does,  and  every  thing  which  he 
sees  and  hears,  is  inscribed  on  the  interior 
memory  ;  this  memory  is  the  book  of  man's 
life.  Those  things  which  have  become  ha 
bitual,  and  have  been  made  matters  of  life, 
are  obliterated  in  the  exterior  memory,  but 
remain  in  the  interior  memory,  463,  note. 
Man  takes  all  his  memory  with  him  when 
he  quits  the  world,  462.*  The  external  or 
natural  memory  is  in  man  after  death,  but 
it  is  quiescent,  and  nothing  which  man 
imbibed  by  means  of  material  things  is 
any  longer  active,  except  what  he  has  made 
rational  by  reflective  application  to  use, 
464.  See  also  461,  466,  467,  469. 

MERCY. — That  no  one  goes  to  heaven,  by 

an   act  of  unconditional   mercy,  521-527. 

Heaven  is  not  granted  from  unconditional 

mercy,  but  according  to  the  life;  and  the 

all  of' that  life,  by  which  man  is  led  of  the 

Lord  to  heaven,  is  from  mercy,  54,  note, 

\  420.     If  heaven  were  granted  from  imme- 

|  diate  mercy,  it  would  be  granted  to  all,  54, 

|  note,  524.     There  is  no  such  thing  as  im- 

j  mediate  mercy,  but  mercy  is  mediate,  and 

is  exercised  towards  those  who  live  accord- 


INDEX. 


.tog  to  the  Lord's  precepts,  because,  from  a 
principle  of  mercy,  he  leads  men  continu 
ally  in  the  world,  and  afterwards  to  eter 
nity,  364,  note,  420,  480.  It  is  impossible 
for*  a  man  who  lives  in  evils,  to  be  saved  by 
mercy  alone,  because  this  is  contrary  to 
divine  order,  523,  note.  Divine  mercy  is 
the  pure  mercy  of  the  Lord,  which  seeks 
the  salvation  of  the  whole  human  race.  It 
is  continually  present  with  every  man  for 
this  end,  and  never  recedes  from  him,  so 
that  every  one  is  saved  who  can  be  saved, 
522. 

MERIT,  the,  of  the  Lord  is  the  good  which 
rule;,  in  heaven,  348. 

METEMPSYCHOSIS. — Origin  of  the  opinion 
concerning  metempsychosis,  256.  See  Re- 
collcction. 

MICHAEL  is  an  angelic  society  so  named 
f'  jrn  its  functions,  52. 

MICROCOSM. — Why  man  was  called  by  the 
ancients  a  microcosm,  or  world  in  minia 
ture,  30,  note,  57,  note. 

MIND,  the,  consists  of  two  parts,  one  of 
which  is  called  the  understanding,  and  the 
other,  the  will,  367.  The  mind  is  under 
standing  and  will,  and  thence  thought  and 
affection,  277. 

MINERAL  KINGDOM,  104. 

MONTH,  a,  signifies  an  entire  state  ;  com 
pare  165  with  A.  G.  3814. 

MOON,  the,  signifies  the  Lord  as  to  faith, 
and  thence  faith  in  the  Lord,  1,  note,  119. 

MORNING  signifies  the  beginning  of  a 
new  state,  and  the  state  of  love,  155,  note, 
166,  289.  Morning  signifies  the' first  and 
highest  degree  of  love,  155. 

MELANCHOLY. —  Whence  arises  the  inte 
rior  sadness  which  is  called  melancholy, 
299. 

MOTHER,  a,  signifies  the  church  as  to 
truth,  and  thus  also  the  truth  of  the  church, 
382,*  note. 

MOTIONS,  by,  are  signified  such  things  as 
relate  to  state,  197. 

MOUNTAINS,  in  the  Word,  signify  celestial 
love,  188. 

MOUTH,  the. — In  the  Grand  Man,  or 
heaven,  those  who  are  in  the  province  of 
the  month,  are  in  discourse  from  under 
standing  and  perception,  96. 

Music. — Whence  the  power  of  music  in 
expressing  various  thoughts  and  affections 
arises,  241. 

NAKEDNESS — Innocence  itself  is  repre 
sented  in  the  heavens  by  nakedness ;  to 
the  innocent  and  the  chaste,  nakedness  is 
no  shame,  because  it  is  without  offence, 
179,  note,  341.  The  angels  of  the  inmost 
heaven  are  naked,  178,  341.  Nakedness 
is  a  sign  of  innocence,  and  corresponds  to 
it,  280.  Spirits  have  a  custom  of  testifying 
their  innocence  by  putting  off  their  clothes, 
and  presenting  'themselves  naked,  280, 
note. 

NAME. — The  societies  of  heaven  and  the 
angels  have  no  names,  but  they  are  distin 
guished  by  the  quality  of  their  good,  and 
by  an  idea  concerning  it,  52. 

367 


NATIONS. — Concerning  those  in  heaven 
who  belonged  to  the  nations  or  people  out 
of  the  church,  318-328.  See  Gentiles. 

NATIVITY  AND  GENERATION  signify  re 
generation  and  re-birth  by  faith  and  love, 
382.* 

NATURAL,  the,  is  the  ultimate  principle 
in  which  spiritual  and  celestial  things, 
which  are  things  interior,  close,  and  on 
which  they  subsist  as  a  house  upon  its 
foundation,  305,  note.  Those  things  which 
exist  from  the  sun  of  the  world,  are  called 
natural,  172.  Natural  men  see  those  things 
which  are  from  a  natural  origin,  and  the 
spiritual  see  those  which  are  from  a  spirit 
ual  origin,  582.  Nothing  natural  can  exist 
without  some  spiritual  correspondent,  487. 

NATURE,  universal,  is  a  theatre  repre 
sentative  of  the  Lord's  kingdom,  106. 
Nature  was  only  created  for  the  purpose  of 
clothing  what  is  spiritual,  and  of  present 
ing  it  in  a  corresponding  form  in  the  ulti 
mate  of  order,  102.  Spaces  and  times  be 
long  to  nature,  266. 

NEIGHBOR.— In  the  supreme  sense,  the 
Lord  is  the  neighbor,  and  therefore  all 
good,  which  is  from  the  Lord,  is  the 
neighbor,  and  to  will  and  to  do  that  good 
is  to  love  the  neighbor,  64,  note.  Every 
man  and  every  society,  also  a  man's  coun 
try  and  the  church,  and  in  the  universal 
sense  the  kingdom  of  the  Lord,  are  our 
neighbor,  and  to  do  them  good  from  the 
love  of  good,  according  to  the  quality  of 
their  state,  is  to  love  our  neighbor;  thus 
their  good  which  is  to  be  consulted,  is  our 
neighbor,  481,  note.  To  love  our  neighbor 
is  not  to  love  his  person,  but  to  love  that 
which  appertains  to  him  and  which  con 
stitutes  him,  for  they  who  love  the  person, 
and  not  that  which  appertains  to  the  man 
and  constitutes  the  man,  love  the  evil  and 
the  good  alike,  and  they  do  good  alike  to 
the  evil  and  to  the  good,  when  yet  to  do 
good  to  the  evil  is  to  do  evil  to  the  good, 
which  is  not  to  love  our  neighbor,  390, 
note.  See  also  15,  16,  217,  225,  406,  558, 

NIGHT  signifies  a  state  of  no  love  and 
faith,  155,  note.  It  signifies  the  privation 
of  love  and  wisdom,  155. 

NOON  signifies  wisdom  initslight,155,166. 

NORTH,  the,  signifies  wisdom  and  intel 
ligence  in  obscure  light ;  a  state  of  light,  or 
of  wisdom  and  intelligence  in  obscurity, 
150.  In  heaven,  they  dwell  in  the  north 
who  are  in  the  obscure  light  of  wisdom, 
148,  149.  In  hell,  they  who  are  in  falsea 
from  evil,  dwell  from  the  south  to  the 
north,  151. 

NOSTRILS,  in  the  Word,  signify  percep 
tion,  97.  In  the  Grand  Man,  those  who 
are  in  the  province  of  the  nostrils  are  in 
perception,  96. 

NUMBERS,  all,  in  the  Word,  signify  things. 
Numbers  multiplied  signify  similar  things 
with  the  simple  numbers  from  which  they 
result  by  multiplication,  263,  note. 

NUMERICAL  WRITING.— In  heaven  there 
is  a  numerical  writing  which  consists  of 
nothing  but  numbers  writtet  in  order  and 


HEAVEN    AND   HELL. 


eeries.  The  reason  why  this  writing  in 
volves  more  arcana  than  writing  composed 
of  letters,  263. 

OBSESSIONS,  external,  or  bodily  posses 
sions,  do  not  exist  at  this  day  as  formerly, 
but  internal  obsessions,  which  are  of  the 
mind,  are  more  numerous  than  formerly, 
257,  note.  When  man  is  interiorly  obsessed, 
257,  note. 

ODOR,  in  the  Word,  signifies  the  per 
ceptivity  of  what  is  agreeable  or  disagree 
able,  according  to  the  quality  of  the  love 
and  the  faith  of  which  it  is  predicated,  287, 
note.  An  odor  of  rest,  when  applied  to 
Jehovah,  signifies  the  perceptivity  of  peace, 
287,  note.  In  the  worst  hells,  the  odor  is 
as  it  were  cadaverous,  134. 

OLD  AGE. — Those  spirits  which  attend 
on  old  age  with  the  man  who  may  be  re 
formed  and  regenerated,  are  in  wisdom 
and  innocence,  295. 

OLD  MAN,  an,  signifies  a  wise  man,  and 
in  the  abstract,  sense,  wisdom,  278. 

OLIVE-TREKS  correspond  to  the  affection 
of  good  and  its  uses,  520,  111. 

ONE.— In  heaven,  all  make  a  One  by  love 
from  the  Lord,  20,  note.  In  what  way  they 
make  a  one,  64.  In  the  spiritual  world", 
the  exteriors  and  interiors  must  act  in 
unity,  and  correspond,  498.  With  those 
who  are  in  good,  interior  thought  acts  in 
unity  with  exterior  thought  by  correspond 
ence,  499.  With  a  good  Spirit  in  the  sec 
ond  state  after  death,  thought  makes  one 
with  his  will,  503. 

ONE  (nnum). — Every  One  is  composed  of 
various  parts,  56,  405.  Every  whole  (umini) 
results  from  the  harmony  and  agreement 
of  various  parts,  for  otherwise  it  has  no 
quality,  56,  note. 

OPENING,  the,  of  the  interiors,  33,  271,  272, 
851,  396,  468,  532.  Of  the  exteriors,  396. 
Of  the  degrees  of  the  mind,  468.  Of  what 
is  above  and  what  is  beneath  the  rational 
mind,  430;  of  the  eyes  of  the  spirit,  171; 
of  the  entrances,  or  gates  of  hell,  583. 

OPINIONS,  false,  concerning  Angels,  the 
Soul,  the  Resurrection,  and  the  Last  Judg 
ment,  312,  183,  456. 

OPPOSITES. — When  one  opposite  acts  up 
on  another,  pain  is  produced,  400.  Noth 
ing  exists  without  a  relation  to  its  opposite, 
for  opposites  reveal  the  quality  of  each 
other,  541.  Through  opposites  there  is 
equilibrium.  541. 

ORDEU,  Divine. — The  Lord  is  Order,  be 
cause  the  Divine  Good  and  Divine  Truth 
which  proceed  from  the  Lord  make  Order, 
67,  note.  Every  tiling  is  a  correspondent 
which  exists  and  subsists  in  nature  from 
Divine  Order,  and  has  relation  to  the  good 
and  the  true,  107.  Divine  Order  does  not 
rest  in  the  middle,  but  proceeds  to  ulti 
mate*  ;  the  ultimate  is  man,  therefore  Di 
vine  Order  terminates  in  man,  304,  315. 
All  things  of  Divine  Order  were  collated 
into  man,  and  he  is  from  creation  Divine 
Order  in  form,  30,  202 ;  because  he  is  its 
recipient,  523,  note.  Divine  Order  is  heaven 
with  man,  523.  In  proportion  as  man  lives 

368 


according  tc  Divine  Order,  he  appears  per 
feet  and  beautiful  in  the  other  life,  454. 

ORIENTALS. — The  science  of  correspond 
ences  flourished  with  the  Orientals,  87, 
note. 

OXEN  signify  the  affections  of  the  natural 
mind,  110. 

PALACES  in  Heaven,  184,  185.  Palace  oi 
wisdom,  270. 

PANCRRAS,  the,  corresponds  to  the  purifi 
cation  of  good  and  truth,  96,  217. 

PARADISE  signifies  intelligence  and  wis 
dom,  111,  176,  489.  Concerning  paradisia 
cal  scenes,  and  their  magnificence  in  the 
other  lite,  176.  Why  heaven  is  called 
Paradise,  136. 

PARENTAL  LOVE. — It  is  the  innocence  of 
infancy  w.hich  affects  parents  and  produces 
parental  love,  277.  Concerning  spiritual- 
maternal  love,  332. 

PARTICULAR  THINGS  are  in  a  superior  de 
gree,  and  things  general  in  an  inferior  de 
gree.  Things  general  contain  things  par 
ticular,  for  things  particular,  in  comparison 
with  things  general,  are  as  thousands  or 
myriads  to  one,  267. 

'PATH,  a,  signifies  truth  which  leads  to 
good,  and  also  falses  which  lead  to  evil, 
479,  note. 

PEACE  IN  HEAVEN,  concerning  the  state 
of,  284-290.  Peace  is  the  inmost  principle 
of  delight,  derived  from  the  trood  of  inno 
cence,  285.  Peace  in  the  heavens  is  the 
Divine  inmostly  affecting  every  good  with 
blessedness  which  appertains  to  the  angels ; 
it  is  incomprehensible  to  man,  286,  288. 
Innocence  and  peace  go  hand  in  hand,  288. 
The  state  of  peace  in  heaven  is  like  the 
state  of  day-dawn  and  of  spring  on  earth, 
289.  Heavenly  peace  exists  also  with  men 
who  are  in  wisdom,  but,  so  long  as  they 
live  in  the  world,  peace  lies  stored  up  in 
their  interiors,  288.  They  who  are  in  evil 
have  no  peace,  290.  In  the  Word,  peace 
signifies  the  Lord  and  heaven,  and  also 
heavenly  joy  arid  the  delight  of  good,  287. 
It  signifies  the  union  of  the  Essential  Di 
vine  and  of  the  Divine  Human  of  the  Lord, 
and  the  conjunction  of  the  Lord  with 
heaven  and  the  church,  287. 

PEARLS  signify  truths  which  introduce, 
307. 

PERFECTION,  all,  increases  towards  the 
interiors,  and  decreases  towards  the  ex 
teriors,  84,  158.  Heaven  becomes  more 
perfect  in  proportion  to  the  number  of  an 
gelic  societies,  418,  71. 

PETER,  the  Apostle,  represented  the  Lord 
as  to  faith,  526. 

PIETT,  a  life  of,  without  a  life  of  charity 
is  of  no  avail,  but  when  they  are  united  it 
is  of  advantage  in  every  respect,  535. 

PLACES  AND  SPACES  appear  visible  accord 
ing  to  the  states  of  the  interiors  of  angels 
and  spirits,  195,  note.  Changes  of  place 
are  changes  of  the  state  of  life,  192.  Places 
signifying  states,  192. 

PLAINS,  FIELDS,  &c.,  signify  things  anal 
ogous  which  pertain  to  state,  197. 


INDEX. 


PLEASURES,  bodily. — The  joy  of  bodily 
pleasures,  compared  with  heavenly  joys,  is 
like  a  gross  and  pungent  clot  of  matter 
compared  with  a  pure  and  most  gentle 
aura,  413.  Such  pleasures  correspond  to 
filth,  363. 


PLURALITY  OF  WORLDS,  417. 
the  Hells,  488. 


Plurality  of 


POOR  IN  HEAVEN,  concerning  the,  357- 
365.  Bv  the  poor  in  the  Word  are  meant 
those  who  are  spiritually  poor,  that  is,  who 
are  in  ignorance  of  truth,  but  still  desire  to 
be  instructed,  420,  365. 

POWER    OF   THE   ANGELS   IN   HEAVEN,    COT1- 

cerning  the,  228-233.  The  angels  are 
called  poiuers.  from  Divine  truth,  and  are 
powers  in  proportion  as  they  are  recipients 
of  Divine  Truth,  137,  231.  All  power  is 
from  the  Lord,  and  is  from  Truth  derived 
from  good,  and  thus  from  faith  grounded 
in  love,  232,  note.  Falses  derived  from 
evil  have  no  power,  233,  note,  539.  All  the 
power  of  man  is  derived  from  his  under 
standing  and  will,  228. 

PREACHERS  IN  THE  HEAVENS,  concerning, 
223-226.  They  all  belong  to  the  Lord's 
spiritual  kingdom,  225. 

PREACHINGS  IN  HEAVEN,  concerning,  221- 
227,  259. 

PRESENCE,  the,  of  the  Lord,  in  the 
heavens,  is  everywhere,  and  with  every 
one,  in  the  good  and  truth  which  proceed 
from  him,  and  consequently  is  with  the 
angels  in  what  is  his  own,  147,  121.  The 
presence  of  the  angels  is  not  with  the  Lord, 
but  the  Lord's  presence  is  with  the  angels, 
141,  note.  In  the  spiritual  world  any  one 
appears  to  be  present,  if  another  intensely 
desires  his  presence,  194. 

PRIESTHOOD,  the,  signifies  the  good  of 
love  to  the  Lord,  226. 

PRIESTS  represent  the  Lord  as  to  Divine 
Good,  hence  a  priest,  in  the  Word,  signi 
fies  those  who  are  in  the  good  of  love  to 
the  Lord,  226,  note.  Erroneous  ideas 
amongst  priests,  74,  183,  312. 

PROCEED,  to,  is  to  be  produced  and  em 
bodied  in  a  form  which  may  be  perceived 
and  comprehended,  474.  To  proceed, 
means  to  exist  from  an  Esse,  139.  What 
ever  proceeds  is  subordinate  to  that  which 
it  proceeds  from,  474. 

PROCREATION. — In  heaven,  instead  of  the 
procreation  of  children  there  is  the  procre 
ation  of  good  and  truth,  382.* 

PROFANATION. — To  believe  tbe  truth,  and 
afterwards  to  deny  it,  is  profanation,  456. 
Profanation  is  the  commixture  of  good  and 


evil,  or  of  the  true  and  the  false  in  man,  456. 

PROPHETS.— How  the  prophets  saw  spirit 
ual  objects,  76.  In  what  manner  the  Lord 
spoke  witli  the  prophets  by  whom  the 
Word  was  written,  254. 

PROPRIUM,  the,  of  man  consists  in  loving 
himself  more  than  God,  and  the  world 
more  than  heaven,  and  in  making  his 
neighbor  of  no  account  in  respect  to  him 
self,  thus  it  consists  in  the  love  of  self  and 

the  world,  283,  484,  558.      The  proprium  j  been  heard  or  seen,  256.     See  Metempsy- 
of  man  is  nothing  but  evil,  it  is  hell  with  I  chosis. 

369 


him.  The  good  which  man  does  from  the 
proprium  is  not  good,  but  in  itself  evil, 
484.  See  also  158",  280,  501. 

PROVINCES  of  the  Grand  Man.  Heaven, 
or  the  Grand  Man,  is  distinguished  like 
man  into  members  and  parts,  and  they  are 
named  like  the  members  and  parts  of  man, 
65,  96.  As,  for  example,  the  province  of 
the  eyes,  333. 

PULSE,  the,  of  the  heart,  prevails  in  the 
body  throughout,  and  flows  into  every 
part,  446,  note.  In  heaven  there  is  a  pulse 
like  that  of  the  heart,  but  more  interior, 
95,  note.  The  pulse  of  the  heart  is  various 
in  heaven  according  to  states  of  love,  95, 
note.  See  Respiration. 

PUNISHMENT. — No  one  in  the  other  life 
ever  suffers  punishment  on  account  of 
hereditary  evil,  because  it  is  not  his  own, 
and  is  therefore  no  fault  of  his,  but  he  is 
punished  on  account  of  the  actual  evil 
\vhich  is  his  own,  and  thus  in  proportion 
as  lie  lias  made  hereditary  evil  his  own  by 
actual  life,  342.  Punishments  in  the  world 
of  spirits  are  of  many  kinds  ;  no  one  there 
suffers  punishment  for  crimes  which  he  com 
mitted  in  the  world,  he  is  punished  only  for 
the  crimes  which  he  does  then  ;  there  is, 
however,  no  actual  difference,  because  every 
one  after  death  returns  into  his  own  Hfe^  and 
thus  into  similar  evils,  for  the  quality  of 
the  spirit  remains  the  same,  509. 

PURPLE  signifies  celestial  good,  365,  note. 

QUARTERS  IN  HEAVEN,  concerning  the 
four,  141,  153.  See  also  17,  123.  In  the 
spiritual  world,  the  quarters  commence  and 
are  determined  from  the  face:  the  interiors 
present  themselves  in  the  face;  therefore 
the  face  determines  the  quarters  in  heaven, 
143.  They  are  otherwise  determined  in 
the  world,  17,  143. 

RAMS  signify  affections,  110. 

RAPHAEL  is  an  angelic  society,  ao  named 
from  its  function,  52. 

RATIONALITY. — In  the  other  life  they  are 
destitute  of  rationality  with  whom  the 
rational  principle  did  not  reside  in  their  in 
teriors,  but  in  their  exteriors,  506,  464. 

RATIONAL  PRINCIPLE,  the,  of  man  derives 
its  existence  from  the  influx  of  the  light  of 
heaven,  309.  How  the  rational  principle 
may  be  cultivated,  468,  469,  489.  In  pro 
portion  as  man  becomes  rational  in  the 
world  by  means  of  languages  and  sciences, 
he  is  rational  after  death,  «nd  not  in  pro 
portion  to  his  mere  learning  or  scientific 
knowledge,  464. 

REASON,  to,  the  faculty  of  reasoning  has 
no  connection  with  rationality,  it  is  the 
mere  talent  of  making  any  thing  appear 
true  which  a  man  pleases  ;  such  men,  from 
preconceived  principles,  and  from  fallacies, 
see  falses  as  truths,  353,  464. 

RECOLLECTION.  —  Under  what  circum 
stances  there  would  be  with  man  the  seem 
ing  recollection  of  a  thi\g  which  had  never 


HEAVEN    AND   HELL. 


is  re-birth  as  to  the  spirit- 
.  wal  man,  27 U.  How  it  is  effected,  279.  De 
scribed  by  an  angel,  269. 

RELATIONSHIPS  in  heaven  arc  from  srood, 
and  according  to  its  agreements  and  dif 
ferences,  46. 

RELIGIOUS  SUBJECTS.  —  Dangers  which 
they  incur  who  occupy  themselves  exclu 
sively  with  religious  subjects,  249. 

REMOVALS,  in  the  spiritual  world,  are 
dissimilitudes  as  to  the  state  of  the  in 
teriors,  198. 

REPENTANCE. — After  death  repentance  is 
not  possible,  527. 

REPRESENTATIVES  IN  HEAVEN,  concerning, 
170-176.  Thinsrs  are  called  representative 
which  appear  before  the  eyes  of  the  angels 
in  such  forms  as  are  in  nature,  and  inter 
nal  things  are  thus  turned  into  external, 
175,  note.  Examples  of  representatives,  335. 

RESPIRATION,  the,  of  the  lungs,  prevails 
in  the  body  throughout,  and  flows  into 
every  part,  446.  In  heaven  there  is  a  res 
piration  like  that  of  the  lungs,  but  more 
interior,  95,  note.  The  respiration  there  is 
various,  according  to  states  of  charity  and 
faith,  95,  note,  2:35.  See  Pulse. 

RESURRECTION,  or  resuscitation  of  man 
from  the  dead,  concerning  the,  445-452. 
Resuscitation  is  the  withdrawing  of  the 
spirit  from  the  body,  and  its  introduction 
to  the  spiritual  world,  447.  Erroneous  be 
lief  concerning  the  resurrection,  456.  How 
the  resurrection  is  effected,  449,  450.  Man 
rises  again  only  as  to  his  spirit,  but  the 
Lord  alone  rose  as  to  His  body  also,  316. 
Man  rises  again  immediately  after  death, 
and  is  then  in  every  respect  a  man,  812. 

REVELATION. — Tlie  most  ancient  people 
had  immediate  revelation,  but  with  those 
who  succeeded  them  there  was  a  mediate 
revelation  by  correspondences,  306.  Why 
the  men  of  this  earth  are  incapable  of  re 
ceiving  immediate  revelation,  309. 

RICH  IN  HKAVEN,  concerning  the,  857-865. 
By  the  rich,  mentioned  in  the  Word,  are 
understood,  in  the  spiritual  sense,  those 
who  abound  in  the  knowledges  of  good  and 
truth,  and  who  aro  thus  within  the  church, 
where  the  Word  is,  365. 

RICHES  are  not  real  blessings,  and  there 
fore  they  are  given  to  the  wicked  as  well 
as  to  the  good,  3*54,  note.  Spiritual  riches 
are  knowledges  and  sciences,  365. 

RIGHT  HAND,  the,  denotes  power,  202, 
note.  The  things  which  are  on  man's  right 
side  have  reference  to  good  from  which 
truth  is  derived,  118,  note. 

RIGHTEOUS  PERSON,  a,  is  he  to  whont)  the 
merit  and  righteousness  of  the  Lord  are 
ascribed,  348. 

ROAD,  a,  signifies  the  truth  vhk-h  leads 
to  good,  and  also  the  false  which  leads  to 
evil,  479. 

ROCK  signifies  faitn  proceeding  from  the 
Lord,  488",' 188. 

ROOMS,  inney,  jign'/v  ir.cerior  things  in 
man,  186,  no4*. 

ROYALTY  s:.gri^«»  'ruth  derived  from 
Zood,  226. 


i  SABBATH,  the,  in  the  supreme  sense,  sig 
nines  tiie  union  of  the  essential  Divine 
with  the  Divine  Human  of  the  Lord  ;  in 
the  internal  sense,  the  conjunction  of  the 
Divine  Human  of  the  Lord  with  heaven 
and  the  church ;  and  in  general  the  con 
junction  of  good  and  truth,  thus  the 
heavenly  marriage,  287,  note.  Hence  to 
rest  on  the  Sabbath-day  signifies  a  state  ol 
that  nnion,  and  in  the  respective  sense, 
the  conjunction  of  the  Lord  with  man, 
because  then  he  has  peace  and  salvation, 
287. 

SANDY  PLACES  correspond  to  the  study 
of  sciences  from  no  other  end  than  to  ac 
quire  reputation,  4S8. 

SATAN  denotes  the  hell  which  is  in  front, 
the  inhabitants  of  which  are  called  evil 
spirits,  544.  See  Devil  and  Lucifer. 

SCIENCES.  —  What  are  meant  by  the 
sciences,  853.  See  also  extracts  from  the 
A.  G.  concerning  the  sciences,  pa?e  357. 
Concerning  the  science  of  correspondences, 
87-102,  114,  115,  487,  488.  How  far  the 
science  of  correspondences  excels  all  other 
sciences  ;  it  was  the  chief  science  among 
the  ancients,  but  is  now  obliterated  ;  it 
flourished  with  the  Orientals  and  in  Egypt, 
87,  note. 

SCIENTIFIC^  belong  to  the  natural  memory 
which  man  has  in  the  body,  355,  note.  See 
extracts  from  the  A.  C.  concerning  the 
sciences,  page  357. 

SEVENTY-TWO  denotes  all  truths  and 
goods  in  the  complex,  73. 

SKEKS,  76,  487. 

SENSE  OF  THE  WORD. — The  literal  sense 
of  the  Word  consists  of  such  things  as  are 
in  the  world,  but  the  spiritual  sense  of 
such  things  as  are  in  heaven,  and  the  for 
mer  is  in  correspondence  with  the  latter, 
114.  In  nil  and  each  of  the  things  of  the 
Word  there  is  an  internal  or  spiritual  sense, 
1,  note.  The  internal  sense  of  the  Word  is 
its  soul,  and  the  literal  sense  is  its  body, 
307. 

SENSUAL  PRINCIPLE,  the,  is  the  ultimate 
of  the  life  of  man,  and  it  adheres  to,  and 
inheres  in  his  corporeal  principle,  2t>7,  853. 
He  is  called  a  sensual  man  who  judges  and 
concludes  about  all  things  from  the  sonses 
of  the  body,  and  who  believes  nothing  but 
what  he  can  see  with  his  eyes  and  fuel 
with  his  hands.  Sensual  men  reason 
sharply  and  cunningly,  but  it  is  from  the 
corporeal  memory  in  which  they  place  all 
intelligence  :  they  are  more  cunning  and 
malicious  than  others,  267,  note,  85=3,  461. 
See  also  18,  74. 

SEPARATION. — When  and  how  the  separa 
tion  of  good  and  evil  spirits  is  effected,  511. 

SERPENTS  OF  THE  TREE  or  SCIENCE. — Sen 
sual  men  were  so  called  by  the  ancients, 
853.  See  Sensual. 

SERVANTS. — See  Master. 

SHEEP  signify  affections  of  the  spiritual 
mind,  110. 

SIGHT  OF  THK  EYE,  the,  signifies  the  in- 
1  telligence  which  is  of  faith,  and  also  faith 
i  itself.  271,  note.  The  sight  of  the  left  eye 

370 


INDEX. 


oorresponds  to  the  truths  of  faith,  and  the 
sight  of  the  right  eye  to  their  goods,  118, 
note.  Internal  sight  is  that  of.the  thought, 
85, 144 ;  or  of  the  understanding,  208,  462. 
The  objects  of  the  spiritual  world  are  seen 
by  man,  with  the  eyes  of  the  spirit,  when 
he  is  withdrawn  from  the  natural  light  of 
the  bodily  senses,  76,  171.  The  sight  of 
the  spirit  is  interior  sight,  171. 

SILVER  signifies  spiritual  good,  or  truth 
from  a  celestial  origin,  115. 

SIMILITUDE  conjoins,  and  dissimilitude 
disjoins,  427.  Similitude  brings  spirits  to- 

rher,  42.  Concerning  similitudes,  see  16, 
72,  582. 

SIMPLE  IN  HEAVEN,  concerning  the,  846- 
856.  Concerning  the  simple.  See  74,  82, 
86,  183,  268,  812,  318,  322,  464. 

SMELL. — Concerning  this  sense,  see  402, 
462. 

SMOKE  corresponds  to  the  falses  which 
proceed  from  hatred  and  revenge,  585. 

SOCIETIES. — Heaven  consists  of  innumer 
able  societies,  41-50.  Every  society  is 
heaven  in  a  less  form,  51-58.  Every  so 
ciety  in  the  heavens  resembles  one  man, 
68-72.  Every  society  in  heaven  has  a  so 
ciety  opposite  to  it  in  hell,  541,  588.  Every 
man  as  to  his  spirit  is  conjoined  with  some 
society  either  of  heaven  or  of  hell ;  a  wicked 
man  is  conjoined  with  a  society  of  hell,  and 
a  good  man  with  a  society  of  heaven,  510. 
Every  one  after  death  comes  into  his  own 
society  in  which  his  spirit  was  when  he 
lived  in  the  world,  510. 

SOOINIANS,  the,  are  out  of  heaven,  8; 
their  interiors  are  closed,  83. 

SOLITARY. — Concerning  those  who  in  the 
world  gave  themselves  up  to  an  almost  soli 
tary  life;  how  they  are  in  the  other  life, 
860,  535,  249. 

SON-IN-LAW,  a,  signifies  truth  associated 
to  the  affection  of  good,  382,*  note. 

SONS  signify  the  affections  of  truth,  and 
thus  truths,  382.* 

SOOT  corresponds  to  the  falses  which  are 
derived  from  natred  and  revenge,  585. 

SOUL,  the,  of  man  is  his  spirit,  for  this 
is  altogether  immortal,  432,  602.  False 
ideas  which  prevail  regarding  the  soul,  183, 
312,  456.  In  the  Word,  the  soul  signifies 
understanding,  truth,  and  faith,  446,  note. 

SOUND  OF  ANGELIO  SPEECH  corresponds 
to  affection,  and  the  articulations  of  sound, 
which  are  words,  to  the  ideas  of  thought 
derived  from  affection,  236,  241,  260;  269. 

SOUTH,  the,  signifies  wisdom  and  intelli 
gence  in  clear  light,  or  a  state  of  light,  or 
of  wisdom  and  intelligence,  150.  In  the 
heavens,  they  who  are  in  the  clear  light  of 
wisdom  dwell  in  the  south,  148,  149.  In 
hell,  they  who  are  in  the  falses  of  evil  dwell 
from  the  south  to  the  north,  151. 

SPACE  IN  HEAVEN,  concerning,  191-199. 
The  angels  have  no  spaces,  but  instead  of 
spaces  they  have  states  and  their  changes, 
192.  Spaces  in  heaven  are  merely  external 
states  corresponding  to  internals,  193. 
They  appear  visible  according  to  the  states 
of  the  interiors  of  angels  ana  spirits,  196. 

371 


Spaces  in  the  Word  signify  states  of  life 
192,  note. 

SPEECH  OF  ANGELS,  concerning  the.  234- 
245.  Concerning  the  speech  of  angels  witk 
man,  246-257.  Spiritual  or  angelic  speech 
is  latent  in  man,  although  he  is  ignorant  of 
it,  243,  note.  After  death  the  interior  ideas 
of  man  form  his  speech,  243,  note.  Man  is 
able  to  converse  with  spirits  and  angels, 
and  the  ancients  frequently  did  so  ;  but  on 
this  earth  it  is  dangerous  to  discourse  with 
spirits  now,  unless  man  is  principled  in  a 
true  faith,  and  led  by  the  Lord,  249,  note. 

SPHERE. — A  spiritual  sphere,  which  is 
a  sphere  of  life,  flows  forth  and  diffuses  it 
self  from  every  man,  spirit,  and  angel,  and 
encompasses  him  :  this  sphere  flows  from 
the  life  of  the  affections,  and  thence  of  the 
thoughts,  17,  49,  591.  Concerning  spiritual 
spheres,  see  also,  384,  574,  591. 

SPIRIT. — Every  man  is  a  spirit  as  to  his 
interiors,  482-444.  The  spirit  is  the  man 
himself,  for  the  body  lives  from  the  spirit, 
76.  Conjunction  of  spirits  with  man,  292. 
Evil  spirits,  good  spirits,  458.  The  form 
of  man's  spirit  is  the  human  form,  453. 
Spirits  who  are  in  the  spiritual  world,  and 
also  the  spirits  of  men  while  they  are  alive 
in  the  body,  become  visible  in  their  own 
form,  453.  Men  who  think  abstractedly 
from  the  body  sometimes  appear  in  the  so 
ciety  of  spirits,  and  are  visible  to  them, 
438.  Enthusiastic  spirits,  249.  Emissary 
spirits,  255.  Natural  and  corporeal  spirits, 
257.  Infernal  spirits,  123,  151. 

SPIRITUAL. — Those  things  are  called  spir 
itual  which  exist  from  the  sun  of  heaven, 
172.  That  which  is  spiritual  sees  what  is 
spiritual,  453.  What  is  spiritual  cannot  be 
revealed  to  man  except  in  a  natural  manner, 
566.  When  spiritual  beings  touch  and  see 
spiritual  things,  the  effect  is  exactly  the 
same  to  the  sense  as  when  natural  beings 
touch  and  see  natural  things,  461.  It  is 
allowable  to  enter  from  spiritual  truth  into 
the  scientifics  which  are  of  the  natural  man, 
but  not  vice  versa;  because  the  spiritual 
flows  into  the  natural,  but  the  natural  does 
not  flow  into  the  spiritual,  865,  note. 

SPLEEN,  the,  corresponds  to  the  purifica 
tion  of  good  and  truth,  96,  217. 

SPRING  signifies  the  first  and  highest  de 
gree  of  love,  166,  155. 

STARS  signify,  in  the  Word,  the  knowl 
edges  of  good  and  truth,  1, 105, 119. 

STATES  are  predicated  of  life,  and  of  those 
things  which  relate  to  life— states  of  love 
and  faith,  states  of  wisdom  and  intelli 
gence,  155.  Of  the  first  state  of  man  after 
death,  491-498.  Of  the  second  state,  499- 
511.  Of  the  third  state,  457,  512-520.  See 
Changes. 

STONE  signifies  the  truth  of  faith,  183, 
223,  488,  534. 

STONES,  precious,  signify  the  truths  and 
goods  of  heaven,  and  the  church  transpa 
rent  from  good,  489,  179,  307. 

STREET,  a,  signifies  truths  which  lead  to 
good ;  and  also  falses  which  lead  to  evil 
479,  note. 


HEAVEN   AND   HELL. 


STTLK  OF  THB  WORD,  concerning  the,  310. 

SUBJECTS.— The  spirits  sent  from  societies 
of  spirits  to  other  societies  are  called  sub 
jects,  255,  note.  See  page  839.  Collection 
of  extracts  from  A.  G.  concerning  the  spirits 
by  whom  communication  is  effected. 

SUBSIST,  to. — Nothing  can  subsist  from 
itself;  every  thing  subsists  from  a  cause 
prior  to  itself,  thus,  finally  from  the  First, 
from  which,  when  separated,  it  vanishes 
away  and  perishes  altogether,  106.  To  sub 
sist,  is  to  exist  perpetually,  9,  804. 

SUBSISTENCE  is  perpetual  existence,  9,  37, 
106,  803. 

SUBSTANCES.— Whatever  exists  interiorly 
in  man,  exists  in  forms  which  are  sub 
stances  ;  and  what  does  not  exist  in  sub 
stances  as  its  subjects,  is  nothing,  418. 
"Whatever  is  supposed  to  exist  without  a 
Bubstantial  subject  is  nothing,  434. 

SUCCESSIONS. — All  things  in  heaven  have 
their  successions  and  progressions  as  in  the 
world,  162,163,191. 

SUN  IN  HEAVEN,  concerning  the,  116-125. 
The  sun,  in  the  Word,  signifies  the  Lord 
as  to  love,  and  thence  love  to  the  Lord, 
1,  note,  119.  In  the  opposite  sense  it  signi 
fies  the  love  of  self;  in  which  sense,  by 
adoring  the  sun  is  signified  to  worship 
those  things  which  are  contrary  to  heav 
enly  love,  or  to  the  Lord,  122,  561. 

SUPREME. — In  every  angel,  and  also  in 
every  man,  there  is  an  inmost  or  supreme 
degree,  into  which  the  divine  of  the  Lord 
first  or  proximately  flows,  and  which  may 
be  called  his  especial  dwelling-place  in 
them,  39. 

SWEDENBORG. — It  was  permitted  him  to 
associate  with  angels,  and  to  converse  with 
them  as  one  man  with  another,  and  to  see 
the  things  which  are  in  the  heavens  as  well 
as  those  which  are  in  the  hells,  1,  174, 184. 
To  converse  with  them  as  a  friend,  and 
sometimes  as  a  stranger,  234;  sometimes 
with  one  alone,  and  sometimes  with  many 
in  company,  when  he  was  in  the  exercise 
of  every  bodily  sense,  and  in  a  state  of 
clear  perception,  74.  To  converse  with 
spirits,  and  to  be  with  them  as  one  of  them 
when  fully  awake,  442.  To  converse  with 
spirits  who  belonged  to  the  ancient  church, 
827 ;  with  others  who  lived  2000  years  ago, 
with  some  who  lived  1700  years  ago,  with 
others  who  lived  400  and  800  years  ago, 
and  with  others  who  lived  more  recently, 
480  ;  with  some  on  the  third  day  after  their 
decease,  452 ;  with  almost  all  the  deceased 
whom  he  knew  in  the  life  of  the  body,  487. 
To  converse  with  spirits  as  a  spirit,  and  to 
converse  with  them  as  a  man  in  the  body, 
486.  To  be  conducted  by  the  Lord  into 
the  heavens,  and  to  various  earths  in  the 
universe,  but  as  to  the  spirit  only,  whilst 
the  body  remained  in  the  same  place,  192. 
To  be  in  the  spiritual  world  as  to  the  spirit 
and  at  the  same  time  in  the  natural  world 
as  to  the  body,  577 ;  to  be  withdrawn  from 
the  body,  46,  440.  To  be  brought  nearly 
into  the  state  of  dying  persons,  that  he 
might  know  how  resuscitation  is  effected, 

372 


449,  450.  Through  his  eyes  spirits  have 
seen  that  which  is  in  our  world,  252.  Con 
cerning  Swedenborg,  see  also  69,  109,  118. 
132,  228,  229,  812,  441,  456,  and  elsewhere. 

TASTE.— See,  concerning  this  sense,  402, 

TEMPLE,  the,  represented  the  Divine  Hu 
man  of  the  Lord,  187.  Concerning  temples 
in  heaven,  221,  224.  Whence  the  custom 
of  building  churches  with  an  eastern  aspect 
is  derived,  119. 

TENDENCY  or  DIRECTION. — There  is  a  uni 
versal  tendency  to  a  common  centre  on 
earth,  142.  In  what  the  tendency  in  heaven 
differs  from  the  tendency  on  earth,  142. 
The  direction  of  the  interiors  of  all  who 
are  in  the  other  life  is  according  to  their 
love,  151. 

THEATRE. — Universal  nature  is  a  theatre 
representative  of  the  Lord's  kingdom,  106, 
note. 

THIEVES. — They  are  called  thieves  who 
rob  the  Lord  of  what  is  his,  10. 

THINK,  to.— They  think  naturally  who 
look  to  the  world  only  and  attribute  all 
things  to  nature ;  but  they  think  spiritually 
who  look  to  heaven,  and  attribute  all  things 
to  the  Divine,  130.  To  think  spiritually  is 
to  think  intellectually  or  rationally,  464. 
To  think  freely  from  his  own  real  affection 
is  the  very  life  of  man,  and  is  the  man 
himself,  502.  The  great  majority  of  spirits 
from  the  Christian  world  at  this  day  do  not 
comprehend  how  thinking  and  willing  can 
be  of  any  consequence,  and  regard  speak 
ing  and  acting  as  every  thing,  495. 

THDMT,  to,  denotes  to  desire  the  knowl 
edges  of  good  and  truth,  420. 

THOUGHT  is  internal  sight,  484,  582. 
Thought  is  nothing  but  the  form  of  the 
will,  or  the  medium  by  which  man  wills 

together  with  affection,  constitute  the  man, 
445.  Thought  and  will  are  of  the  spirit  of 
man,  and  not  of  the  body,  453.  There  are 
two  kinds  of  thought  with  man,  the  one 
exterior  and  the  other  interior,  499.  The 
interior  thought  of  man  is  in  perfect  agree 
ment  with  his  affection  or  love,  298. 
Thought  derives  from  affection  its  soul  or 
life,  236.  Thought  falls  into  speech  with 
man  according  to  general  influx,  296.  Ex 
tension  of  the  thoughts,  199,  201,  203,  204. 
Worldly  thought,  corporeal  thought,  heav 
enly  thought,  532.  See  Afection. 

THRONE  OF  THE  LORD,  the?  signifies 
heaven,  and  particularly  the  spiritual  king 
dom  of  the  Lord,  8,  24. 

TIMES,  in  the  Word,  signify  states,  165. 
Concerning  time  in  heaven,  162-169.  The 
angels  think  without  an  idea  of  time  and 
space,  165,  note.  Man  does  not  think  with 
out  an  idea  of  time,  169,  note.  Men  have 
an  idea  of  eternity  with  time,  but  the  angels 
without  time,  167,  note.  Times  in  their 
origin  are  states,  168.  Why  there  are  timea 
in  the  natural  world,  164, 168. 

TO-DAY  signifies  eternity  (asternwn\  165, 
A.  0.  8998.  See  Yesterday,  To-morrow. 


INDEX. 


TO-MOBROW  signifies  eternity,  165,  note, 
A.  G.  3998.  See  Yesterday  and  To-day. 

TOOTH,  in  the  Word,  signifies  the  sensual 
principle,  which  is  the  ultimate  of  the  life 
of  man,  575. 

TOP  OF  A  MOUNTAIN,  the,  signifies  the 
supreme  of  heaven,  188. 

TORMENTS. — What  infernal  torments  are, 
573,  574.  Why  the  Lord  permits  torments 
in  hell,  581.  Torments  which  evil  spirits 
experience  when  they  approach  heaven,  or 
enter  therein,  54,  854,  400. 

TOUCH,  concerning  the  sense  of,  402, 462. 

TREES. — In  the  Word,  trees  signify  per 
ceptions  and  knowledges,  from  which  come 
intelligence  and  wisdom,  111,  176,  489. 
Fruit  trees  correspond  to  the  affections  of 
good  and  its  uses,  520. 

TRIBES  signify  all  truths  and  goods  in 
the  cornpleXj  thus  all  things  of  faith  and 
love,  1. 

TRINE  or  TRINITY,  the  Divine.— A  Trinity 
or  Divine  Trine  may  be  conceived  of  in  one 
person,  and  thus  one  God,  but  not  in  three 
persons,  page  87.  Such  a  Divine  Trinity  in 
the  Lord  is  acknowledged  in  heaven,  2. 
The  Trine  in  the  Lord  is  the  Divine  Itself, 
which  is  called  the  Father,  the  Divine  Hu 
man  which  is  called  the  Son,  and  the  Di 
vine  Proceeding  which  is  called  the  Holy 
Spirit ;  this  Divine  Trine  is  One,  page  87. 

TRUMPET,  a,  signifies  divine  truth  in 
heaven,  and  revealed  from  heaven,  1,  note. 

TRUTH,  the,  does  not  admit  of  reasonings, 
885.  Truth  is  the  form  of  good,  107,  875. 
The  life  of  truth  is  from  good,  375.  That 
is  called  truth  which  is  of  the  memory, 
and  thence  of  the  thought,  26.  All  truth 
is  turned  into  good,  and  implanted  in  the 
love,  as  soon  as  it  enters  the  will,  26. 
Every  truth  is  of  infinite  extent,  and  in 
conjunction  with  a  multitude  of  other 
truths,  270.  Truths  without  good  are  not 
in  themselves  good,  because  they  have  no 
life,  136.  All  truths,  wheresoever  they  are, 
whether  in  the  heavens  or  out  of  them,  are 
lucid,  132.  Divine  Truths  are  laws  or  or 
der,  57,  202.  So  far  as  man  lives  according 
to  order,  that  is,  so  far  as  he  is  principled 
in  good  according  to  divine  truths,  he  be 
comes  a  man,  202,  note.  The  truth  of  faith 
is  light,  186.  Civil  truths  relate  to  justice 
and  equity,  moral  truths  to  sincerity  and 
uprightness,  and  spiritual  truths  to  the 
good  which  is  of  love,  and  the  truth  which 
is  of  faith,  468. 

TURNED  TO,  to  be. — All  conjunction  in 
the  spiritual  world  depends  on  the  degree 
in  which  individuals  turn  towards  each 
other,  255.  The  interiors  and  exteriors  of 
man  are  either  turned  to  the  Lord  or  to 
self,  258,  552.  Turning  of  the  face  and  of 
the  body  in  the  spiritual  world,  143,  144, 
151,  158,  496. 

TWELVE  denotes  all  truths  and  goods  in 
the  complex,  73,  note,  807. 

UNDERSTANDING,  the,  is  the  JMttere  of 
life,  proceeding  from  the  Ease  of  life,  or 
the  will,  26,  61,  474.  It  is  recipient  of 

373 


truth,  137,  221.  It  is  it  which  is  enlight 
ened,  130.  The  understanding  and  the 
will  together  constitute  the  man,  423.  The 
life  of  the  understanding  proceeds  from  the 
life  of  the  will,  26,  note.  The  will  and  un 
derstanding  of  man  are  ruled  by  the  Lord 
by  means  of  angels  and  spirits,  228.  The 
understanding  of  truth,  after  death,  cannot 
amend  or  change  the  nature  of  the  wicked, 
508.  All  things  which  are  in  the  under 
standing  have  relation  to  truth,  138. 

UNIVERSE. — All  things  in  the  universe, 
both  in  heaven  and  in  the  world,  have  re 
lation  to  good  and  truth,  875. 

USES. — Uses  are  the  ends  for  the  sake  of 
which  man  acts,  112,  note  /  they  are  goods 
in  act,  or  goods  of  charity,  391.  All  in  the 
other  life  must  perform  uses,  even  the 
wicked  and  infernal ;  all  derive  their  qual 
ity  from  the  uses  which  they  perform,  387, 
508.  Uses  are  the  goods  of  love  and  char 
ity,  402,  403 ;  they  are  various  and  diverse, 
405.  The  kingdom  of  the  Lord  is  a  king 
dom  of  uses,  112,  361,  887.  To  serve  the 
Lord  is  to  perform  uses,  861,  387,  note.  To 
perform  use  is  to  desire  the  welfare  of 
others,  for  the  sake  of  the  common  good, 
64.  In  heaven,  to  promote  use  is  the  de 
light  of  the  life  of  all,  219.  Use  is  the 
first  and  the  last,  and  thus  the  all  of  man. 
112. 

VARpir  is  infinite,  and  in  no  instance  is 
one  thing  the  same  as  another,  41,  note,  20, 
405.  In  heaven,  as  in  the  world,  there  is 
endless  variety,  281.  Variety  arranged  in 
a  heavenly  form,  makes  perfection,  71,  56. 

VASTATION  is  nothing  more  than  being 
let  into  the  internals  or  into  the  proprium 
of  the  spirit,  which  is  the  spirit  itself,  551. 
Successive  vastation  of  the  church,  1.  Con 
cerning  vastations,  see  518. 

VEGETABLE  KINGDOM,  the,  104,  108,  109, 
111.  Influx  from  the  spiritual  world  into 
the  subjects  of  the  vegetable  kingdom,  567. 

VEIL  OR  COVERING,  a,  signifies  the  intel 
lectual  principle,  179. 

VINE,  the,  111.    A.  G.  1069. 

VINEYARDS  signify  the  spiritual  church, 
and  the  truths  of  that  church,  489.  Vines 
correspond  to  the  affections  of  truth  and 
its  uses,  520. 

VIRGIN,  a,  signifies  the  affection  of  good, 
and  also  the  church,  368,  note. 

VISIONARIES.— Who  they  are  who  be 
come  visionaries,  and  why  they  become  so, 
249. 

VISIONS. — It  is  dangerous  to  confirm 
truth,  by  visions,  with  those  who  are  in 
falsea,  because  they  would  first  believe,  and 
afterwards  deny  it,  and  thus  profane  the 
truth  itself,  456. 

VOICE,  the,  signifies  divine  truth  in  hea 
ven,  and  revealed  from  heaven,  1,  note. 

VOWELS. — Why  in  the  Hebrew  language 
vowels  are  not  written,  and  are  also  va 
riously  expressed,  241.  The  angels,  by 
vowels,  express  their  affections,  261.  Vow 
els  are  signs  of  sounds,  and  affection  dwells 
in  sounds,  241.  See  Contonontt  and  Sound*. 


HEAVEN    AND    HELL. 


WALK,  to,  signifies  to  live,  590,  note. 
To  walk  with  the  Lord  denotes  to  receive 
spiritual  life,  and  to  live  with  Him,  590, 
note. 

WALL,  a,  denotes  truth  protecting  from 
the  assaults  of  falses  and  evil,  73,  note. 

WAY,  a,  signifies  the  truth  which  leads 
to  good,  and  also  the  false  which  leads  to 
evil.  To  sweep  the  way  is  to  prepare  for  the 
reception  of  truths,  479,  note. 

W  EEK,  a,  signifies  state,  and  also  an  en- 
lire  period,  165.  See  also  A.  G.  3845. 

WEST,  the,  signifies  love  and  its  good  in 
obscure  perception,  150.  In  heaven,  they 
dwell  in  the  west  who  are  in  an  obscure 
perception  of  the  good  of  love,  148,  149. 
In  hell,  they  who  are  in  evils  which  spring 
from  self-love,  dwell  from  the  east  to  the 

est,  151. 

WHITE  corresponds  to  truth,  and  in  the 
word  it  signifies  truth,  179. 

WHOLE,  the,  consists  of  the  parts,  and 
the  parts  constitute  the  whole,  64,  267. 

WHOREDOMS,  in  the  Word,  signify  the 
perversion  of  truth,  384,  note. 

WICKEDNESS,  concerning  the,  of  infernal 
spirits,  576-581. 

WIFE,  a,  signifies  the  affection  of  good 
and  truth,  and  also  the  church,  368, 
note. 

WILL,  the,  of  man  is  the  very  esse  of  his 
life,  26,  61 ;  it  is  man's  essential  spiritual 
principle,  529.  It  is  the  man  himself,  508. 
It  is  the  recipient  of  good,  473,  note,  474, 
26.  The  will  and  understanding  make  the 
all  of  life  appertaining  to  man,  to  spirit, 
and  to  angel,  468,  note.  The  life  of  the 
will  is  the  principal  life  of  man,  and  the 
life  of  the  understanding  flows  from  it,  26, 
61,  474.  Man  is  man  by  virtue  of  his  will, 
and  thence  of  his  understanding,  26,  474. 
The  will  and  understanding  of  man  are 
ruled  by  the  Lord,  by  means  of  angels  and 
spirits,  228.  The  will  falls  into  gestures, 
with  man,  according  to  general  influx,  296, 
note.  After  death  a  man  remains  such  as 
his  will  is,  26,  474.  All  things  which  are 
in  the  will  have  relation  to  good,  138. 

WILL,  to,  is  to  love  to  do,  16.  To  will 
and  not  to  do  when  action  is  possible,  is  in 
reality  not  to  will,  but  a  mere  fantasy  of 
thought,  475. 

WINDOW,  a,  signifies  the  intellectual 
principle  which  is  of  the  internal  sight, 
489,  note. 

WINGED  ANIMALS  signify  things  intellec 
tual,  110. 

WINTER  signifies  the  privation  of  love 
and  wisdom.  Comp.  166  with  155. 

WISDOM. — The  Divine  Wisdom  is  th'e 
light  of  heaven,  181.  Concerning  the  wis 
dom  of  the  angels  of  heaven,  265-275. 
This  wisdom  is  incomprehensible  and  inef 
fable,  266.  Wisdom  consists  in  receiving 
the  good  which  proceeds  from  the  Lord, 
80;  and  also  in  seeing  and  perceiving  what 
is  good  and  what  is  evil,  and  in  accurately 
distinguishing  the  one  from  the  other,  by 
intuition  and  interior  perception,  851.  In 
telligence  and  wisdom  constitute  man,  80. 

374 


The  nature  of  spurious  wisdom,  852.  The 
nalure  of  false  wisdom,  353.  See  Intelli 
gence. 

WISE  IN  HEAVEN,  concerning  the,  846- 
356.  Concerning  the  wise  among  the  an 
cients,  322,  323. 

WOMAN,  the,  acts  from  affection,  and  the 
man  from  reason.  In  the  Word,  a  woman 
signifies  the  affection  of  good  and  truth, 
and  also  the  church,  368. 

WOOD  signifies  good,  223;  those  who 
have  placed  merit  in  works  appear  to  them 
selves  in  the  other  life  to  cut  wood,  513. 

WORD  corresponds  to  the  ideas  ofthought 
derived  from  affection,  236,  241,  261,  262, 
269. 

WORD,  the,  is  that  which  unites  heaven 
and  earth,  305.  The  Word  is  written  by 
pure  correspondences,  and  hence  all  and 
each  of  the  things  therein  signify  spiritual 
things,  1,  114.  Man  has  conjunction  with 
heaven  by  the  Word,  114,  note.  The  Word 
was  dictated  by  the  Lord,  and  is  accom 
modated  both  to  the  wisdom  of  angels  and 
the  intelligence  of  man,  therefore  the  angels 
have  the  WTord,  and.  read  it  as  men  do  on 
earth,  259;  hence  it  is  that  the  very  dots, 
iotas,  and  minutest  parts  of  the  Word  con 
tain  heavenly  arcana  and  things  Divine, 
260.  The  Word  in  its  literal  sense  is  nat 
ural,  and  because  the  natural  is  the  ultimate 
principle,  in  which  spiritual  and  celestial 
things,  which  are  things  interior,  close, 
and  on  which  they  subsist,  as  a  house  upon, 
its  foundation,  th'us  the  sense  of  the  letter 
is  the  continent  of  the  spiritual  and  celes 
tial  sense,  305,  note.  The  conjunction  of 
the  Lord  with  man  is  effected  by  the  Word, 
through  the  medium  of  the  internal  sense; 
by  the  whole  Word,  and  by  every  part  of 
it,  there  is  conjunction,  ana  therefore  the 
Word  is  wonderful  above  all  other  writings. 
305,  note.  The  term  Word  in  the  Sacred 
Scriptures  signifies  various  things,  as  dis 
course,  the  thought  of  the  mind,  every 
thing  which  really  exists,  also  something ; 
and  in  the  supreme  sense,  Divine  truth 
and  the  Lord,  137,  note. 

WORD,  ante-Mosaic. — This  Word,  which 
existed  with  the  Ancient  Church,  is  lost, 
327,  note. 

WORKS  derive  their  esse  and  existere  and 
their  quality  from  the  interiors  of  man, 
which  are  of  his  thought  and  will ;  there- 
fere  such  as  the  interiors  are,  such  are  the 
works ;  works  contain  the  interiors  in  re 
gard  to  love  and  faith,  and  are  love  and 
faith  in  effect,  358,  note,  484. 

WORLD,  the  natural,  is  all  that  extent 
which  lies  beneath  the  sun,  and  receives 
thence  its  heat  and  light,  and  the  things  of 
the  natural  world  are  all  those  which 
thence  subsist,  85.  The  natural  world  ex 
ists  and  subsists  from  the  spiritual  world, 
as  an  effect  from  its  efficient  cause,  89, 106  ; 
and  both  from  the  Divine,  106. 

WORLD  OF  SPIRITS,  the,  is  an  intermediate 

state  or  place  between  heaven  and  tell,  in- 

i  to  which  man  enters  immediately  afte* 

death,  421-481.    The  appearance  of  thU 


INDEX. 


world,  429.  The  world  of  spirits  is  in 
equilibrium  between  heaven  and  hell,  590. 

WORLD,  the  spiritual,  is  heaven,  and  the 
things  of  that  world  are  all  things  which 
are  in  the  heavens,  89.  In  the  spiritual 
world,  where  spirits  and  angels  dwell,  the 
objects  which  are  visible  are  so  like  those 
which  appear  in  the  natural  world,  that 
there  is  no  apparent  difference,  but  still 
they  are  all  from  a  spiritual  origin,  582. 

WORSHIP,  concerning  Divine,  in  heaven, 
221-227.  Variety  of  worship,  56.  Wor 
ship  of  the  ancients,  111,  188.  The  exter 
nals  of  worship  are  of  no  avail,  but  the 
internal  principles  from  which  they  pro 
ceed,  495. 

WHITINGS  IK  HEAVEN,  concerning.  258- 

375 


264.    Numerica.  writing,  and  writing  coin 
posed  of  letters,  268. 

YEARS,  in  the  Word,  signify  states  of  life 
in  general,  155, 165. 

YESTERDAY,  signifies  from  all  eternity 
(ab  ceterno),  165.  A.  G.  3998.  See  To-day 
and  To-morrow. 

YOUN&  MEN,  in  the  Word,  signify  the 
understanding  of  truth,  or  those  who  are 
intelligent,  868,  note. 

YOTJTH. — The  spirits  who  attend  on  youth 
and  manhood  are  in  the  affection  of  truth 
and  good,  295. 

ZION,  in  the  Word,  signifies  the  churoh, 
and  specifically  the  celestial  church,  316. 


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